The Vimalakīrti Sutra
Translation of 維摩詰所說經
- Language
- English
- Date
- 2004 CE
- Translator
- John R. McRae
- Extent
- 59 passages, 33,598 words
- Text
- complete digital text
- Source
- bdk · John R. McRae (tr.), The Vimalakīrti Sutra, BDK English Tripiṭaka 26-I, Berkeley: Numata Center for Buddhist… · CC BY-NC-SA 3.0 (Bukkyō Dendō Kyōkai and Numata Center for Buddhist Translation and Research, digital edition…
Contents
Text
1.1
Fascicle One
Buddha Land
1. Thus have I heard. At one time the Buddha was in the garden of Āmrapālī near Vaiśālī, in the company of a great congregation of eight thousand bhikṣus.
2. There were thirty-two thousand bodhisattvas, recognized by the congregation.
3. The [bodhisattvas present] had all accomplished the original practices of great wisdom; were established by the numinous charisma of the buddhas; maintained the correct Dharma for the defense of the Dharma city; made their names heard throughout the ten directions through their ability at the lion’s roar; befriended and pacified people without being requested; exalted the Three Jewels (Buddha, Dharma, and Sangha) and were thus able to keep them from being cut off; subjugated the vengeful Māras and controlled those of the heterodox paths; were entirely purified and had forever transcended the impediments (i.e., afflictions); maintained their minds always in peace and unhindered emancipation; were unfailing in their mindfulness, concentration, dhāraṇī (i.e., memorization of the Dharma), and eloquence; were replete in charity (dāna), morality (śīla), forbearance (kṣānti), exertion (vīrya), meditation (dhyāna), wisdom ( prajñā), and the power of skillful means; had attained the forbearance of the nonarising of dharmas and the nonattainment [of all things]; were able to accord with [the truth] in turning the irreversible wheel [of the Dharma]; understood well the characteristics of the dharmas and understood the capacities (lit., “roots”) of sentient beings; had attained fearlessness in sheltering the great congregations; cultivated their minds with merit and wisdom; were paramount in the adornment of
their bodies with the [thirty-two primary] characteristics and [eighty sub-
sidiary] marks; had dispensed with worldly adornments; were known above
and beyond even Mount Sumeru; were firmly resolute in faith like vajra (i.e.,
diamond); illuminated the Dharma jewel everywhere and rained down the
sweet dew [of the Dharma]; were paramount in the subtleties of the host of
[spoken] sounds; profoundly entered into conditioned generation to eliminate
the false views; were without any residual influence of the two extremes of
being and nonbeing; preached the Dharma without fear like the lion’s roar;
preached with reverberations like thunder; were without measure and beyond
measurement; were like ocean captains who had collected the many Dharma
jewels; comprehended the profound and wondrous meanings of the Dharmas;
understood well the past tendencies and [current] mental processes of sen-
tient beings; approached the unparalleled autonomous wisdom of the Buddha,
the ten powers, [the four] fearlessnesses, and all the eighteen exclusive [attrib-
utes of the Buddha]; had closed all the doorways of the evil destinations but
were born in the five destinations in order to manifest their bodies there; were
great medicine kings who were good at healing the various illnesses; pro-
vided medicine according to the illness and caused it to be taken; were accom-
plished in all the immeasurable merits; had ornamented and purified all the
imeasurable buddha lands; unfailingly used what they saw and heard for the
benefit [of others]; and never squandered away their endeavors. Thus were
1.5
they entirely replete in all merits.
4. Their names were Equivalent Contemplation Bodhisattva, Inequiva-
lent Contemplation Bodhisattva, Equivalent-Inequivalent Contemplation
Bodhisattva, Autonomy of Meditation King Bodhisattva, Autonomous
Dharma King Bodhisattva, Dharma Characteristic Bodhisattva, Radiance
Characteristic Bodhisattva, Radiance Ornament Bodhisattva, Great Orna-
ment Bodhisattva, Accumulation of Jewels Bodhisattva, Accumulation of
Eloquence Bodhisattva, Jewel Hand Bodhisattva, Jewel Seal Hand Bodhi-
sattva, Constantly Raised Hand Bodhisattva, Constantly Lowered Hand
Bodhisattva, Constantly Lamenting Bodhisattva, Roots of Joy Bodhisattva,
Joy King Bodhisattva, Eloquent Sound Bodhisattva, Store of Space Bodhi-
sattva, Holding the Jewel Torch Bodhisattva, Jewel Courage Bodhisattva,
Jewel Vision Bodhisattva, Indra’s Net Bodhisattva, Illumination Net Bodhi-
sattva, Unconditional Contemplation Bodhisattva, Accumulation of Wisdom
Bodhisattva, Excellent Jewel Bodhisattva, Heavenly King Bodhisattva, Destroyer of Māra Bodhisattva, Lightning-like Virtue Bodhisattva, Autonomous King Bodhisattva, Ornament of the Characteristics of Merit Bodhisattva, Lion’s Roar Bodhisattva, Sound of Thunder Bodhisattva, Sound Striking the Mountains Bodhisattva, Fragrant Elephant Bodhisattva, White Fragrant Elephant Bodhisattva, Constant Exertion Bodhisattva, Unresting Bodhisattva, Wondrous Birth Bodhisattva, Flower Ornament Bodhisattva, Contemplates the Sounds of the World (Avalokiteśvara) Bodhisattva, Attains Great Strength Bodhisattva, Brahmā’s Net Bodhisattva, Jewel Staff Bodhisattva, Undefeated Bodhisattva, Ornamented Earth Bodhisattva, Golden Crest Bodhisattva, Pearl Crest Bodhisattva, Maitreya Bodhisattva, Mañjuśrī Dharma Prince Bodhisattva—there were thirty-two thousand such as these.
5. There were also ten thousand Brahmā heavenly kings, Śikhin and others, who descended from the other worlds of four continents to proceed to where the Buddha was in order to hear the Dharma. There were also twelve thousand heavenly emperors (i.e., Indras), who also came from the other worlds of four continents to sit in this assembly, and the other awesomely powerful gods (devas), dragons (nāgas), yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, and mahoragas, who all came to sit in the assembly. The bhikṣus (monks), bhikṣuṇīs (nuns), upāsakas (laymen), and upāsikās (laywomen) [also] came together to sit in the assembly.
6. At that time the Buddha explained the Dharma for the congregation of immeasurable hundreds of thousands surrounding and revering him. He was like [Mount] Sumeru, the king of mountains, rising high above the ocean. Peacefully seated on the many-jeweled lion seat, he towered over the great congregation of all those who had come there.
7. At that time there was an elder’s son in the city of Vaiśālī named Jewel Accumulation. He and five hundred other elders’ sons proceeded to where the Buddha was, holding canopies made of the seven treasures. Reverencing [the Buddha’s] feet with their heads, they all simultaneously offered their canopies to the Buddha.
8. The Buddha’s numinous charisma made the jewel-laden canopies all turn into a single canopy, which covered the entire trimegachiliocosm, yet allowing all the characteristics of the breadth and length of this world to
1.8
appear within it. Also, all the trimegachiliocosm’s Mount Sumerus, Snowy
Mountains, Mucilinda Mountains, Mahāmucilinda Mountains, Fragrant Mountains, Jewel Mountains, Golden Mountains, Black Mountains, Iron Ring Mountains, and Great Iron Ring Mountains; the oceans, rivers, streams, and springs; the suns, moons, and stars; the palaces of the gods, the palaces of the dragons, and the palaces of the honored gods—all these appeared within that jewel-laden canopy. Also, the buddhas of the ten directions, as well as the buddhas’ preaching of the Dharma, also appeared in that jewelladen canopy.
9. At that time the entire great congregation observed the numinous power of the Buddha and exclaimed in praise of its unprecedented [quality]. They held their palms together and reverenced the Buddha, gazing up at his revered countenance without interruption.
10. At this the elder’s son Jewel Accumulation proclaimed in verse before the Buddha:
1. Your eyes are pure,
And as large as blue lotuses;
Your mind is pure, having mastered the concentrations.
Long have you accumulated pure action—you are immeasurably
praiseworthy;
You have guided the congregation with serenity, and therefore
we bow our heads to you.
2. We see the Great Sage use numinous transformations
To manifest the immeasurable lands throughout the ten directions,
Within which the buddhas preach the Dharma,
And we thus can see and hear them all!
3. The Dharma power of the Dharma King surpasses all other beings,
And you always give the wealth of Dharma to all.
Well do you discriminate the characteristics of the dharmas and
remain unmoved within the cardinal principle.
You have already achieved autonomy with regard to the dharmas,
and therefore we bow our heads to you as Dharma King.
4. You explain that the dharmas are neither extant nor non-extant,
Although the dharmas are generated from causes and conditions;
That they are without self, without creation, without experiencer,
Although good and evil karma is also not extinguished.
5. Initially, under the bodhi tree you forcefully subjugated Māra,
Attaining extinction, like sweet dew, and achieving enlightenment.
Without any intention in mind and without experiencing any
process,
You thoroughly vanquished the heterodox paths.
6. With three turnings of the wheel of the Dharma in the chiliocosm,
The wheel is fundamentally always pure.
The achievement of enlightenment by gods and humans attests
to this,
And the Three Jewels are thus manifest in the world.
7. With this wondrous Dharma you save sentient beings,
Who after experiencing it never regress from permanent serenity.
As the Great Medicine King who saves us from old age, illness,
and death,
You should be worshiped as a Dharma sea whose virtues are
boundless.
8. Immovable before abuse and praise, like [Mount] Sumeru,
You are equally compassionate to those who are good or not.
Your mental processes are universally same, like space—
Who could hear of the Jewel Among Humans without becoming
devoted [to you]?
9. Now we offer the World-honored One this subtle canopy
Within which is manifested to us the trimegachiliocosm,
Including the palaces in which the gods and dragons abide,
As well as the gandharvas and yakṣas.
10. We see all that transpires in the world,
As He of the Ten Powers compassionately manifests these
transformations.
The congregation has observed this rare event and all exclaimed
in praise of the Buddha,
And now we bow our heads to the Honored One of the triple
world.
11. [You,] the Great Sage and Dharma King, are the refuge of the
congregation,
Who purify their minds in contemplating [you,] the Buddha,
1.9
all of them in ecstasy.
They each see the World-honored One in front of himself,
Through the [eighteen] exclusive attributes of [the Buddha’s]
numinous power.
12. The Buddha explains the Dharma with one sound,
And sentient beings each attain understanding according
to their capacity.
Each one says the World-honored One is speaking his own
language,
Through the exclusive attribute of [the Buddha’s] numinous
power.
13. The Buddha preaches the Dharma with one sound,
And sentient beings each understand accordingly.
Everyone accepts and practices it, and receives its benefit,
Through the exclusive attribute of [the Buddha’s]
numinous power.
14. The Buddha preaches the Dharma with one sound,
But some are afraid and some joyous.
Some generate revulsion [to the world of suffering] or eliminate
their doubts,
Through the exclusive attribute of [the Buddha’s] numinous power.
15. We bow our heads to Him of the Ten Powers and Great Exertion.
We bow our heads to Him Who Has Achieved Fearlessness.
We bow our heads to Him Residing in the Exclusive Attributes.
We bow our heads to the Great Guide of All.
16. We bow our heads to Him Who Can Eradicate the Fetters.
We bow our heads to Him Who Has Arrived at the Other Shore.
We bow our heads to Him Who Can Save [Beings in All]
the Worlds.
We bow our heads to Him Who Has Eternally Transcended
the Realm of Samsara.
17. You understand the past and future characteristics of sentient
beings,
And well have you attained emancipation with regard to the
dharmas.
Unattached to the world, like the lotus flower [growing out
of the mud],
You always enter well into the practice of empty serenity
(i.e., nirvana).
18. You have attained the characteristics of the dharmas without
hindrance,
And we bow our heads to Him Who Relies On Nothing,
Like Space.
11. When the elder’s son Jewel Accumulation finished speaking this verse, he addressed the Buddha, “World-honored One, these five hundred elders’ sons have all generated the intention to achieve anuttarā samyaksaṃbodhi (complete, perfect enlightenment). We wish to hear of the purity of the countries of the Buddha. Would the World-honored One please explain for the bodhisattvas the practices by which a land is purified?”
The Buddha said, “Excellent, Jewel Accumulation! You are able to inquire on behalf of the bodhisattvas regarding the practices by which the Tathāgata purified his land. Listen clearly, listen clearly, and consider this well. I will explain it for you.” At this Jewel Accumulation and the five hundred elders’ sons listened as instructed.
12. The Buddha said, “Jewel Accumulation, the categories of sentient beings are the bodhisattvas’ buddha lands. Why is this? Bodhisattvas acquire the buddha lands according to the sentient beings they convert. They acquire the buddha lands according to the sentient beings they discipline. They acquire the buddha lands according to what country sentient beings need to enter into buddha wisdom. They acquire the buddha lands according to what country sentient beings need to generate the roots [for becoming] bodhisattvas.
Why is this? Because bodhisattvas’ acquisition of the pure countries is entirely
for the benefit of sentient beings. It is like a man who wants to build a palace
on empty land who is [able to build it] according to his wish without hindrance.
He would never be able to build it in space. Bodhisattvas are like this. In order
to accomplish the [salvation of] sentient beings, they vow to acquire the buddha
countries. The vow to acquire a buddha land is not done in empty space!
1.13
13. “Jewel Accumulation, you should understand that sincerity is the
bodhisattva’s pure land—when the bodhisattva attains buddhahood, it is sen-
tient beings who do not flatter [and lie] that come be born in his country.
“A profound mind is the bodhisattva’s pure land—when the bodhisattva
attains buddhahood, it is sentient beings who are complete in merit that come
to be born in his country.
“The mind of bodhi (bodhicitta, i.e., the intention to achieve perfect enlight-
enment) is the bodhisattva’s pure land—when the bodhisattva achieves buddha-
hood, sentient beings of the Mahayana come to be born in his country.
“Charity (dāna) is the bodhisattva’s pure land—all sentient beings capa-
ble of renunciation come to be born in his country.
“Morality (śīla, lit., “maintaining the precepts”) is the bodhisattva’s pure
land—when the bodhisattva achieves buddhahood, sentient beings who have
fulfilled their vows to practice the path of the ten types of good come to be
born in his country.
“Forbearance (kṣānti) is the bodhisattva’s pure land—when the bodhi-
sattva achieves buddhahood, sentient beings who have ornamented themselves
with the thirty-two marks [of a buddha] come to be born in his country.
“Exertion (vīrya) is the bodhisattva’s pure land—when the bodhisattva
achieves buddhahood, sentient beings who have energetically cultivated all
the [types of] merit come to be born in his country.
“Meditation (dhyāna) is the bodhisattva’s pure land—when the bodhi-
sattva achieves buddhahood, sentient beings who control their minds and
keep them undisturbed come to be born in his country.
“Wisdom (prajñā) is the bodhisattva’s pure land—when the bodhisattva
achieves buddhahood, sentient beings who [have achieved] correct concen-
tration come to be born in his country.
“The four unlimited states of mind (i.e., the brāhma-vihāras) are the bodhi-
sattva’s pure land—when the bodhisattva achieves buddhahood, sentient beings
who have developed sympathy, compassion, joy, and equanimity come to be born in his pure land.
“The four means of attraction are the bodhisattva’s pure land—when the bodhisattva achieves buddhahood, sentient beings who have been attracted through his emancipation come to be born in his country.
“Skillful means are the bodhisattva’s pure land—when the bodhisattva achieves buddhahood, sentient beings whose skillful means are without hindrance regarding all the the dharmas come to be born in his country.
“The thirty-seven factors of enlightenment are the bodhisattva’s pure land— when the bodhisattva achieves buddhahood, sentient beings who [have accomplished the] foundations of mindfulness, correct exertions, numinous capabilities, faculties, powers, and the noble path come to be born in his country.
“The attitude of rededication [of merit] is the bodhisattva’s pure land— when the bodhisattva achieves buddhahood, he attains a country that is complete in all [forms of] merit.
“Explaining how to eliminate the eight difficult realms [where the Buddha and Dharma are unknown] is the bodhisattva’s pure land—when the bodhisattva achieves buddhahood, his country is without the three evil destinations and eight difficult realms.
“Maintaining one’s own practice of the precepts without reviling the deficiencies of others is the bodhisattva’s pure land—when the bodhisattva achieves buddhahood, his country is without the names (i.e., without even the words) ‘violation’ and ‘prohibition.’
“The ten goods are the bodhisattva’s pure land—when the bodhisattva achieves buddhahood, sentient beings whose lifespans are not interrupted, who are very wealthy, who are chaste, whose words are truthful, who always use gentle language, who do not isolate themselves from their subordinates and who are good at resolving disputes, whose words are always beneficial, who are not jealous, who are not prone to anger, and who have correct views— [all these types of sentient beings] come to be born in his country.
14. “Thus, Jewel Accumulation, according to his sincerity does the bodhisattva generate his practice. According to his generation of practice does he attain the profound mind. According to his profound mind does he discipline his intention. According to the disciplining of his intention does he practice in conformity with the teaching. According to his practice in conformance to the teaching is he able to rededicate [merit].
“According to his rededication does he have skillful means. According
1.14
to his skillful means does he make sentient beings accomplish [liberation].
According to his accomplishment [of the liberation] of sentient beings is his
buddha land pure. According to the purity of the buddha land is his expla-
nation of the Dharma pure. According to the purity of his explanation of the
Dharma is his wisdom pure. According to the purity of his wisdom is his
mind pure. According to the purity of his mind are all his merits pure.
“Therefore, Jewel Accumulation, if a bodhisattva wishes to attain a pure
land he should purify his mind. According to the purity of his mind is his
buddha land pure!”
15. At that time Śāriputra was influenced by the Buddha’s numinous
charisma to have this thought: “If the bodhisattva’s buddha land is pure
according to the purity of the bodhisattva’s mind, then when our World-hon-
ored One was a bodhisattva his mind must have been pure. Nevertheless,
this buddha land is so impure!”
The Buddha knew what he was thinking and asked him, “What do you
think? Although the blind do not see them, can the sun and moon be any-
thing but pure?”
[Śāriputra] answered, “No, World-honored One! This is the fault of the
blind, not that of the sun and moon.”
[The Buddha said], “Śāriputra, it is through the transgressions of sen-
tient beings that they do not see the purity of the Tathāgata’s (i.e., my) buddha
land. This is not the Tathāgata’s fault! Śāriputra, this land of mine is pure,
but you do not see it.”
16. At that time Conch Crest Brahmā King said to Śāriputra, “Do not
think thus, saying that this buddha land is not pure. Why? I have witnessed
the purity of Śākyamuni’s buddha land. It is like the heavenly palace of Īśvara.”
Śāriputra said, “As I observe this land, it is hills and hollows, brambles
and gravel, and rocks and mountains—all filled with defilements.”
Conch Crest Brahmā King said, “Sir, your mind has (i.e., perceives)
high and low because you are not relying on buddha wisdom. Hence you
perceive this land as impure. Śāriputra, the bodhisattva is universally same
[in attitude] regarding all sentient beings. The purity of his profound mind
relies on buddha wisdom and therefore is able to perceive the purity of this
buddha land.”
17. At this the Buddha pointed to the earth with his toe, and instantly the trimegachiliocosm was as if ornamented with a hundred thousand jewels. It was like the Jewel Ornamentation land, with all its immeasurable merits, of Jewel Ornament Buddha.
The entire great assembly exclaimed at this unprecedented event, and they all saw themselves sitting on many-jeweled lotus flowers.
18. The Buddha told Śāriputra, “You should now observe the purity of this buddha land.”
Śāriputra said, “So it is, World-honored One. Originally I did not see it; originally I did not hear it. Now the purity of the Buddha’s country is entirely apparent.”
The Buddha said to Śāriputra, “My buddha country is always pure, like this. It is only so as to save inferior persons here that I manifest it as a defiled and impure land. It is like the many-jeweled eating utensils used in common by the gods, the food in which is of different colors depending on their merits. Just so, Śāriputra, if a person’s mind is pure he sees the merits and ornaments of this land.”
1.25
19. When the Buddha manifested the purity of this country, the five hundred elders’ sons led by Jewel Accumulation all achieved forbearance of the nonarising of dharmas. Eighty-four thousand people all generated the intention to achieve anuttarā samyaksaṃbodhi.
20. The Buddha then withdrew his numinous powers, and the world returned to its former [appearance].
The thirty-two thousand gods and humans who sought the śrāvaka vehicle understood that conditioned dharmas were all entirely impermanent and, distantly transcending sensory defilement, they attained purity of the Dharma eye.
Eight thousand bhikṣus [achieved] nonexperiencing of the dharmas, their minds liberated by the elimination of the flaws.
Skillful Means
1. At that time there was within the great city of Vaiśālī an elder named Vimalakīrti. He had already made offerings to immeasurable buddhas, deeply planting the foundation of goodness. He had attained forbearance of the nonarising [of dharmas], and his eloquence was unhindered. He disported in the numinous penetrations and had achieved all the dhāraṇīs. He had attained fearlessness and had subjugated the troubling vengeance of the Māras. Entering into [all the] gates of profound Dharma, he was excellent at the perfection of wisdom. Having penetrated skillful means, his great vows had been accomplished. Understanding the tendencies of the minds of sentient beings, he was also able to discriminate between those of sharp and dull faculties. Long [a practitioner of] the path of buddhahood, his mind was already pure, and he was definitively [dedicated to] the Mahayana. He considered well the activities of the realms of existence, and, residing in the deportment of the Buddha, his mind was great as the ocean. The buddhas praised him [as their] disciple, and the Indras, Brahmās, and world lords (i.e., heavenly kings) revered him.
2. Wanting to save people, [Vimalakīrti] used his excellent skillful means to reside in Vaiśālī, where with wealth immeasurable he attracted the poor, with the purity of his morality he attracted the miscreants, with the moderation of his forbearance he attracted the angry, with great exertion he attracted the indolent, with singleminded concentration he attracted the perturbed, and with definitive wisdom he attracted the foolish.
3. Although he was a white-robed [layman], he maintained the pure Vinaya conduct of a śramaṇa; although he resided in the home, he was not attached to the triple world. He manifested the existence of wife and sons, but always cultivated chastity. He revealed the existence of subordinates, but always enjoyed transcendence. Although his clothing was richly decorated,
it was with the marks and features [of a Tathāgata] that he adorned his body.
Although he drank and ate, the joy of concentration was his [favorite] flavor.
If he went to gambling houses or theaters it was only to save people. He
hosted those of the heretic paths without breaking his correct faith. Although
he illuminated the profane classics he always took pleasure in the Buddha-
Dharma. He was revered by all as the one most worthy of offerings.
4. In supporting the correct Dharma he attracted both old and young. In
all of his business dealings, although he made worldly profits he never took
joy in them. In wandering the crossroads, he dispensed benefit to sentient
beings. In entering into government administration, he safeguarded every-
one. In entering into the lecture halls, he led people by means of the Mahayana.
In entering the schools, he inspired the children. In entering the brothels, he
revealed the transgressions [that arise from] desire. In entering the wine
shops, he was able to maintain (lit., “establish”) his [good] intention.
5. When he was with the elders, as the most honored of the eminent he
1.27
explained the excellent Dharma for them. When he was among retired schol-
ars as the most honored of the retired scholars he eradicated their attachments.
When he was among kṣatriyas, as the most honored among kṣatriyas he taught
them forbearance. When he was among brahmans, as the most honored among
brahmans he eliminated their arrogance. When he was among the ministers,
as the most honored among ministers he taught them the correct Dharma.
When he was among princes, as the most honored among princes he
instructed them with loyalty and filiality.
When he was among palace officials, as the most honored among palace
officials he converted the palace women.
6. When he was among the common people, as the most honored among
the common people he had them generate the power of blessings.
When he was among Brahmā gods, as the most honored of the Brahmā
gods he taught with superior wisdom.
When he was among Indras, as the most honored among Indras he man-
ifested impermanence.
When he was among world-protector [gods], as the most honored among
world-protectors he protected sentient beings.
The Elder Vimalakīrti used immeasurable skillful means such as these
to benefit sentient beings.
7. Using skillful means he manifested becoming ill himself. Because he was ill, the king, ministers, elders, retired scholars, brahmans, the princes and the other palace retainers, and innumerable thousands of people all came to inquire about his illness.
8. To those who came, Vimalakīrti used the occasion of his illness to make extensive explanations of the Dharma.
“Sirs, the body is impermanent, without strength, without power, without solidity. Given the way it rapidly disintegrates, it cannot be trusted (i.e., relied upon). Alternately suffering and vexatious, it accumulates a host of illnesses. Sirs, the wise do not rely on such a body.
9. “This body is like a bit of foam that cannot be grasped. This body is like bubbles that do not last very long. This body is like a mirage, generated from thirst. This body is like a banana tree, with nothing solid within. This body is like a phantasm arising from confused [views]. This body is like a dream, an illusory view. This body is like a shadow, manifested through karmic conditions. This body is like an echo, dependent on causes and conditions. This body is like a cloud, which changes and disappears in an instant. This body is like lightning, unstable from one moment to another.
10. “This body is without master, like the earth. This body is without self, like fire. This body is without lifespan, like the wind. This body is without person, like water.
11. “This body is insubstantial, being housed in the four elements. This body is empty, transcending self and the qualities of self. This body is ignorant, like plants and rocks. This body is inactive, being turned by the power of the wind. This body is impure, replete with defilements. This body is untrustworthy, since even though one washes, clothes, and feeds it it will necessarily disintegrate. This body is a disaster, vexed by a hundred and one illnesses. This body is like a well on a hill, pressed by age. This body is unreliable, dying in spite of being needed. This body is like a poisonous snake, a vengeful bandit, an empty aggregation. It is the composite of the skandhas, sensory realms, and sensory capacities.
“Sirs, this [body] being so calamitous and repugnant, you should wish
1.29
for the body of the Buddha. Why?
12. “The body of the Buddha is the body of the Dharma. It is generated through immeasurable wisdom and merit. It is generated through morality,
meditation, wisdom, emancipation, and the knowledge and vision of emancipation. It is generated through sympathy, compassion, joy, and equanimity (i.e., the four unlimiteds). It is generated through the perfections of charity, morality, forbearance and adaptability, energetic exertion, meditation, emancipation, samādhi, and learned wisdom. It is generated from skillful means; it has been generated from the six penetrations; it is generated from the three illuminations; it is generated from the thirty-seven factors of enlightenment; it has been generated from concentration and contemplation; it is generated from the ten powers, the four fearlessnesses, and the eighteen exclusive attributes; it is generated from the eradication of all the dharmas that are not good and accumulation of all the good dharmas; it is generated from the truth; it is generated from the absence of negligence.
“The Tathāgata’s body is generated from immeasurable pure dharmas such as these. Sirs, if you wish to attain the body of the Buddha and eradicate all the illnesses of sentient beings, you should generate the intention to achieve anuttarā samyaksaṃbodhi!”
13. Thus did the Elder Vimalakīrti explain the Dharma for those who inquired about his illness, causing innumerable thousands of people to all generate the intention to achieve anuttarā samyaksaṃbodhi.
Disciples
1. At that time the Elder Vimalakīrti thought to himself, “I am lying sick in bed. How can the World-honored One, He of Great Sympathy, not take pity on me?”
2. Knowing what [Vimalakīrti] was thinking, the Buddha immediately told Śāriputra, “Go visit Vimalakīrti and inquire about his illness.”
Śāriputra addressed the Buddha, “World-honored One, I dare not accept your instruction to go inquire about his illness. Why? I remember once in the past, when I was sitting in repose beneath a tree. At the time Vimalakīrti came and said to me,
3. “‘O Śāriputra, you need not take this sitting [in meditation] to be sitting in repose. Sitting in repose is to not manifest body and mind in the triple world—this is sitting in repose. To generate the concentration of extinction while manifesting the deportments—this is sitting in repose. Not to relinquish the Dharma of enlightenment and yet manifest the affairs of [ordinary] sentient beings—this is sitting in repose. To have the mind neither abide internally nor locate itself externally—this is sitting in repose. To be unmoved by the [sixty-two mistaken] views yet cultivate the thirty-seven factors of enlightenment—this is sitting in repose. Not to eradicate the afflictions yet enter into nirvana—this is sitting in repose.
“‘Those who are able to sit in this fashion [will receive] the Buddha’s seal of approval.’
4. “At the time, World-honored One, I simply listened to this explanation in silence and was unable to respond. Therefore, I cannot accept your instruction to go inquire about his illness.”
5. The Buddha told Mahāmaudgalyāyana, “You go inquire about Vimalakīrti’s illness.”
Maudgalyāyana addressed the Buddha, “World-honored One, I dare not accept your instruction to go inquire about his illness. Why? I remember
1.36
once in the past, I had entered the great city of Vaiśālī and was explaining
the Dharma to the retired scholars of a certain neighborhood. At the time
Vimalakīrti came and said to me,
6. “‘O Mahāmaudgalyāyana, when you explain the Dharma to white-
robed retired scholars, you should not explain it as you are now doing. In
explaining the Dharma, you should explain according to the Dharma.
“‘The Dharma is without sentient beings because it transcends the defile-
ments of sentient beings; the Dharma is without self because it transcends
the defilements of self; the Dharma is without lifespan because it transcends
birth and death (samsara); and the Dharma is without person because it erad-
icates the threshold between previous and subsequent [moments].
“‘The Dharma is permanently serene because it extinguishes the char-
acteristics; the Dharma transcends characteristics because it is without con-
ditions; the Dharma is without names because it eradicates words; the Dharma
is without explanation because it transcends discursive thought and reason-
ing; the Dharma is without the characteristics of form because it is like space;
the Dharma is without hypotheses because it is ultimately empty; the Dharma
is without the sense of personal possession because it transcends personal
possession; the Dharma is without discrimination because it transcends the
consciousnesses; and the Dharma is incomparable because there is nothing
to match it; the Dharma is divorced from causation because it is not located
in conditionality.
“‘The Dharma is identical to Dharma-nature because it inheres in the
dharmas; the Dharma accords with suchness because it is without anything
that accords with it; the Dharma abides in the actual because it is unmoved
by the extremes; the Dharma is motionless because it is not dependent on
the six types of sensory data; and the Dharma is without past and future
because it is constantly nonabiding.
“‘The Dharma concurs with emptiness, accords with the absence of char-
acteristics, and responds to inactivity. The Dharma transcends good and ugly,
the Dharma is without gain and loss, the Dharma is without generation and
extinction, and the Dharma is without refuge. The Dharma surpasses eye,
ear, nose, tongue, body, and mind. The Dharma is without high and low, the
Dharma abides constantly without moving, and the Dharma transcends all
practices of contemplation.
7. “‘O Mahāmaudgalyāyana, with characteristics such as these, how can the Dharma be explained? Explaining the Dharma should be without explaining and without indicating. Listening to the Dharma should be without listening and without attaining.
“‘It is like a magician explaining the Dharma to conjured people.
8. “‘One should have such a mindset in explaining the Dharma; one should comprehend that the faculties of sentient beings [include both] sharp and dull. You would do well to be without hindrance in your knowledge and vision. Use the mind of great compassion and praise the Mahayana. Remember to recompense the kindness of the Buddha and do not cut off the Three Jewels. Thus should you explain the Dharma.’
9. “When Vimalakīrti explained this Dharma, eight hundred retired scholars generated the intention to achieve anuttarā samyaksaṃbodhi. I lack this eloquence. Therefore I cannot accept [your instruction] to go inquire about his illness.”
10. The Buddha told Mahākāśyapa, “You go inquire about Vimalakīrti’s illness.”
Kāśyapa addressed the Buddha, “World-honored One, I dare not accept your instruction to go inquire about his illness. Why? I remember once in the past, when I was begging in a poor neighborhood, Vimalakīrti came and said to me,
11. “‘O Mahākāśyapa, you have the mind of sympathy and compassion but are unable [to apply it] universally. You have abandoned the wealthy to beg from the poor.
“‘Kāśyapa, while abiding in the Dharma of universal sameness, you should proceed in sequence in your begging.
1.38
“‘It is because of not eating that you should practice begging.
“‘It is because of the destruction of one’s physical integrity that you should take that lump of food. It is because of not receiving that you should receive that food.
“‘You should enter a village with the idea that it is an empty aggregation.
12. “‘The forms you see are equivalent to [what] the blind [see]; the sounds you hear are equivalent to echoes; the fragrances you smell are equivalent to the wind; the flavors you eat should not be discriminated; your tactile sensations are like the realizations of wisdom; and you should understand
that the dharmas are like phantasms. That which is without self-nature and without other-nature originally was not burning and will not become extinguished now.
13. “‘Kāśyapa, if you are able to enter the eight emancipations without renouncing the eight perversions, using the characteristic of perversion to enter into the correct Dharma, and using a single meal to give to all, making offerings to the buddhas and the assembly of worthies and sages—only then should you eat.
“‘To eat in this fashion is neither to have the afflictions nor to transcend the afflictions, it is neither to enter into concentration nor to arise from concentration, it is neither to abide in the world nor to abide in nirvana.
“‘Where there is charity, there are neither great nor small blessings, neither benefit nor harm. This is the correct entry into the path of buddhahood, without relying on the śrāvaka [vehicle].
“‘Kāśyapa, if you can eat according to this [understanding] then you will not render void the charity of those who feed you.’
14. “At the time, World-honored One, the explanation I heard was unprecedented to me, and I immediately generated a profound sense of reverence for all bodhisattvas. I also thought, ‘This householder’s eloquence and wisdom being as they are, how could anyone who hears him not generate the intention to achieve anuttarā samyaksaṃbodhi? From now on I will never exhort anyone to undertake the practices of śrāvaka or pratyekabuddha.’ Therefore I cannot accept [your instruction] to go inquire about his illness.”
15. The Buddha told Subhūti, “You go inquire about Vimalakīrti’s illness.”
Subhūti addressed the Buddha, “World-honored One, I dare not accept your instruction to go inquire about his illness. Why? I remember once in the past, I entered into his home to beg. At the time Vimalakīrti filled my bowl full of food and said to me,
16. “‘O Subhūti, if you are able to be universally same about eating, then the dharmas are also universally same; if the dharmas are universally same, you should also be universally same about eating. If you can practice begging like this, you may accept the food.
“‘If, Subhūti, you refrain from eradicating licentiousness, anger, and stupidity, yet are not equipped with them; if you do not destroy the body, yet
accord with the single characteristic; if you do not extinguish stupidity and affection, yet generate wisdom and emancipation; if you use the characteristics of the five transgressions to attain emancipation, without either emancipation or bondage; if you do not perceive the four noble truths, yet do not fail to perceive the truths; neither attaining the results [of becoming a streamenterer (srotāpanna), and so on,] nor not attaining the results; neither being an ordinary [unenlightened] person nor transcending the state (lit., “dharma”) of ordinary person; neither being a sage nor not being a sage; accomplishing all the dharmas yet transcending the characteristics of the dharmas— then you can accept this food.
17. “‘Subhūti, you should only accept this food if you can neither see the Buddha nor hear the Dharma, nor the six teachers of heterodox paths— Pūraṇa Kāśyapa, Maskarin Gośālīputra, Saṃjayin Vairaṭīputra, Ajita Keśa-
1.40
kambala, Kakuda Kātyāyana, and Nirgrantha Jñātiputra, who were your teachers, following whom you left home, [so that] at the defeat of those teachers you were also defeated—then you can accept this food.
18. “‘If, Subhūti, you can enter into the heterodox views and not reach the other shore; abide in the eight difficulties and not attain the absence of difficulty; identify with the afflictions and transcend the pure dharmas; attain the samādhi of noncontention; if all sentient beings generate this concentration; if the donors do not name you their field of blessings; if those making offerings to you fall into the three evil destinations; if you join hands with the host of Māras and make them your co-workers; if you do not differentiate yourself from the host of Māras and the sensory troubles; if you bear resentment toward all sentient beings; if you revile the Buddha, denigrate the Dharma, and do not enter the Sangha; and if you never attain extinction—if you are like this then you can accept the food.’
19. “When I heard these words, World-honored One, I was bewildered and did not understand what he had said. I did not know how to answer, so I put down the bowl and tried to leave his house. Vimalakīrti then said,
“‘O Subhūti, do not be afraid to take your bowl. What is the meaning of this? If a [phantasmagorical] person whom the Tathāgata has created through the transformation [of conjury] is criticized for this, should he be afraid?’ I said, ‘No.’ Vimalakīrti said, ‘All the dharmas have the characteristic of being like phantasmagorical transformations. You should not have
any fear now. Why? All verbal explanations do not transcend this charac-
teristic. The wise are not attached to letters, and therefore they have no fear.
Why? The nature of letters transcends [their characteristics]; there are no let-
ters. This is emancipation, and the characteristic of emancipation is the dhar-
mas.’
20. “When Vimalakīrti explained this Dharma, two hundred gods attained
purification of their Dharma eyes. Therefore I cannot accept [your instruc-
tion] to go inquire about his illness.”
21. The Buddha told Pūrṇamaitrāyaṇīputra, “You go inquire about
Vimalakīrti’s illness.”
Pūrṇa addressed the Buddha, “World-honored One, I dare not accept
your instruction to go inquire about his illness. Why? I remember once in
the past, when I was beneath a tree in the forest explaining the Dharma to
novice bhikṣus. At the time Vimalakīrti came and said to me,
22. “‘O Pūrṇa, you should only explain the Dharma after first entering
into concentration and contemplating the minds of these people—do not put
defiled food in a jeweled vessel. You should understand what these bhikṣus
are thinking—do not put lapis lazuli together with crystal.
“‘You are unable to understand the fundamental sources of sentient
beings—do not inspire them with the Hinayana Dharma. Other and self are
1.42
without flaw, so do not harm them. If someone wants to travel the great path
(i.e., practice the Mahayana), do not show them a small pathway. The ocean
cannot be contained within the hoofprint of an ox; the radiance of the sun
cannot be equaled by that of a firefly.
“‘Pūrṇa, these bhikṣus have long since generated the aspiration for the
Mahayana but in the midst [of many rebirths] they have forgotten this inten-
tion.
“‘Why would you teach them with the Hinayana Dharma? When I con-
sider the Hinayana, its wisdom is as minute as a blind man’s, [and with it
you are] unable to discriminate the sharp and dull faculties of all sentient
beings.’
23. “Then Vimalakīrti entered into samādhi and made the bhikṣus aware
of their previous lives. They had planted virtuous roots under five hundred
buddhas and had rededicated them to their [eventual achievement of] anuttarā
samyaksaṃbodhi. [Learning this], they immediately experienced a suddenly
expansive reacquisition of that original inspiration. At this the bhikṣus bowed their heads in reverence to Vimalakīrti’s feet. Then Vimalakīrti explained the Dharma for them, and they never again retrogressed from [their progress to] anuttarā samyaksaṃbodhi.
24. “I thought, ‘ Śrāvakas do not consider the faculties of people and therefore should not explain the Dharma.’
“Therefore, I cannot accept [your instruction] to go inquire about his illness.”
25. The Buddha told Mahākātyāyana, “You go inquire about Vimalakīrti’s illness.”
Kātyāyana addressed the Buddha, “World-honored One, I dare not accept your instruction to go inquire about his illness. Why? I remember once in the past, when the Buddha briefly explained the essentials of the Dharma to some bhikṣus, and immediately afterward I expanded upon your meaning, discussing the meanings of impermanence, suffering, emptiness, no-self, and extinction. At the time Vimalakīrti came and said to me,
26. “‘O Kātyāyana, do not explain the Dharma of the true characteristic using the mental processes of generation and extinction (i.e., samsara).
i) “‘Kātyāyana, the dharmas are ultimately neither generated nor extinguished: this is the meaning of impermanence.
ii) “‘The five skandhas are empty throughout, with no arising: this is the meaning of suffering.
iii) “‘The dharmas ultimately do not exist: this is the meaning of emptiness.
iv) “‘There is no self in the self, yet no duality: this is the meaning of no-self.
v) “‘The dharmas were originally not burning and will not become extinguished now: this is the meaning of extinction.’
27. “When [Vimalakīrti] explained this Dharma, the bhikṣus’ minds attained emancipation. Therefore, I cannot accept [your instruction] to go inquire about his illness.”
28. The Buddha told Aniruddha, “You go inquire about Vimalakīrti’s illness.”
Aniruddha addressed the Buddha, “World-honored One, I dare not accept your instruction to go inquire about his illness. Why?
29. “I remember once in the past I was walking quietly in a certain loca-
tion. At the time a Brahmā king named Adorned Purity, in the company of
ten thousand Brahmās generating pure radiance, proceeded to where I was.
He bowed to my feet in reverence and asked me, ‘How much, Aniruddha,
can you see with your divine eye?’
“I answered, ‘Sir, I see the trimegachiliocosm of Śākyamuni’s buddha
land as if I were looking at a mango in the palm of my hand.’
1.46
30. “Then Vimalakīrti came and said to me, ‘O Aniruddha, is the see-
ing of the divine eye a constructed characteristic, or is it an unconstructed
characteristic? If it is a constructed characteristic, then it is equivalent to the
five supernormal powers of the heterodox paths. If it is an unconstructed
characteristic then it is unconditioned and should be without seeing (i.e.,
“views”).’ World-honored One, at the time I remained silent.
31. “Hearing his words, the Brahmās attained something unprecedented,
immediately reverenced [Vimalakīrti], and asked him, ‘Who in this world
has the true divine eye?’ Vimalakīrti said, ‘There is the Buddha, the World-
honored One, who has attained the true divine eye. Always in samādhi, he
sees all the buddha lands without any characteristic of duality.’
32. “At this Adorned Purity Brahmā King and his attending five hun-
dred Brahmā kings all generated the intention to achieve anuttarā samyak-
saṃbodhi. They bowed to Vimalakīrti’s feet, then instantly disappeared.
Therefore, I cannot accept [your instruction] to go inquire about his illness.”
33. The Buddha told Upāli, “You go inquire about Vimalakīrti’s illness.”
Upāli addressed the Buddha, “World-honored One, I dare not accept
your instruction to go inquire about his illness. Why?
“I remember once in the past, there were two bhikṣus who had violated
the practice of the Vinaya but from their shame did not dare ask you about
it. They came to ask me: ‘O Upāli, we have violated the Vinaya and are sin-
cerely ashamed, not daring to ask the Buddha about it. We want you to explain
our doubts and the [need for] repentance, so that we may be relieved of the
transgressions.’ I immediately explained [the matter] to them according to
the Dharma.
34. “At the time Vimalakīrti came and said to me,
“‘O Upāli, do not increase these two bhikṣus’ transgressions. You should
just remove [the transgressions] and not disturb their minds. Why?
“‘The nature of those transgressions does not reside within, it does not reside without, and it does not reside in the middle.
“‘As the Buddha has explained, when their minds are defiled, sentient beings are defiled. When their minds are purified, sentient beings are purified. The mind likewise does not reside within, does not reside without, and does not reside in the middle. Just so is the mind, and just so are transgression and defilement. The dharmas are also likewise, in not transcending suchness.
“‘Just so, Upāli, when one attains emancipation using the characteristics of the mind, is it (i.e., the mind) defiled or not?’ I said, ‘It is not.’
“Vimalakīrti said, ‘The characteristics of the minds of all sentient beings are likewise, in being without defilement.
35. “‘O Upāli, to have false concepts is defilement; to be without false concepts is purity.
“‘Confusion is defilement, and the absence of confusion is purity.
“‘To grasp the self is defilement, and not to grasp the self is purity.
“‘Upāli, all the dharmas are generated and extinguished, without abiding. Like phantasms or lightning bolts, the dharmas do not depend on each other. They do not abide even for a single instant. The dharmas are all false views, like a dream, like a mirage, like the moon [reflected] in water, like an image in a mirror—[all] generated from false conceptualization. Those who understand this are called “upholders of the Vinaya.” Those who understand this are said to “understand well.”’
1.48
36. “At this the two bhikṣus said, ‘Such superior wisdom! Upāli cannot match this! There could be no better explanation of upholding the Vinaya!’
“I then answered, ‘Excluding the Tathāgata, there has never been a śrāvaka or bodhisattva able to command the eloquence for such a felicitous explanation—such is the brilliance of his wisdom!’
37. “At the time, the doubts and [need for] repentance of the two bhikṣus were eliminated. They generated the intention to achieve anuttarā samyaksaṃbodhi, speaking this vow: ‘Let all sentient beings attain this [level of] eloquence!’ Therefore, I cannot accept [your instruction] to go inquire about his illness.”
38. The Buddha told Rāhula, “You go inquire about Vimalakīrti’s illness.”
Rāhula addressed the Buddha, “World-honored One, I dare not accept your instruction to go inquire about his illness. Why?
“I remember once in the past, the elders’ sons of Vaiśālī came to where I was, bowed their heads to me in reverence, and asked, ‘O Rāhula, you are the son of the Buddha, who forsook the position of universal ruler (cakravartin) and left home for the path (i.e., enlightenment). What benefits are there to leaving home?’
“I then explained to them, according to the Dharma, the benefits of the merits of leaving home. At that point Vimalakīrti came and said to me,
39. “‘O Rāhula, you should not explain the benefits of the merits of leaving home. Why? To be without benefit and without merits—this is leaving home. One may explain that there are benefits and merits in the conditioned dharmas, but leaving home is an unconditioned dharma and there are no benefits and merits in unconditioned dharmas.
“‘Rāhula, to leave home is to be without that and this, and without intermediate. It is to transcend the sixty-two views and be located in nirvana.
“‘[Leaving home] is accepted by the wise and practiced by the sagely. It subjugates the host of Māras and [allows one to] transcend the five destinations, purify the five eyes, attain the five powers, and establish the five faculties. It is to be without vexation over “that,” to transcend the host of heterogeneous evils, and to demolish the heterodox paths. It is to transcend provisional names and emerge from the muck [of samsara]. It is to be without attachments, without any sense of personal possession. It is to be without experience, without turmoil. It is to harbor joy within and defend the intentions of others. It is to accord with meditation and transcend the host of transgressions. If one can be like this, then this is true leaving home.’
40. “At this Vimalakīrti said to those elders’ sons, ‘You would do well to leave home together in the correct Dharma. Why? It is difficult to encounter a time when a buddha is in the world.’
“The elders’ sons said, ‘O retired scholar, we have heard that the Buddha has said one may not leave home without first receiving permission from one’s parents.’
“Vimalakīrti said, ‘So it is. You should immediately generate the intention to achieve anuttarā samyaksaṃbodhi, and this is to “leave home.” This is sufficient.’
41. “Then thirty-two elders’ sons all generated the intention to achieve
anuttarā samyaksaṃbodhi. Therefore, I cannot accept [your instruction] to
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