維摩詰所說經 3

The Vimalakīrti Sutra 3

Language: English

3.1

Fascicle Three

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 samādhi and, 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 “pratyekabuddha” 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 exclaimed at the ornament of fragrance, and they all generated the inten-

tion to achieve anuttarā samyaksaṃbodhi, 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, “Sir, are you not ashamed for this great congregation?”

Mañjuśrī said, “As the Buddha has said, one should not belittle those

of no learning.”

4. At this Vimalakīrti, without rising from his seat, created by transfor-

mation a bodhisattva whose [thirty-two primary] characteristics and [eighty

subsidiary] marks were radiantly bright, whose glorious presence was par-

ticularly 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

3.9

World-honored One’s 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 (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 Fra-

grances 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

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 sahā world? 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 Vimalakīrti, who resides in the inconceivable emancipation and explains the Dharma for the bodhisattvas [of the sahā world]. 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 sahā world 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

must not harbor feelings of belittlement or thoughts of the hindrances [pre-

sent 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 bud-

dhas 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.

3.14

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 fra-

grance, their bodies and minds were joyful, and they exclaimed at the unprece-

dented [event]. At this, Moon Canopy, the leader of the elders, followed by

eighty-four 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 per-

fumed 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

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 ‘samādhi of 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

3.19

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.

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

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 sahā world 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?”

3.23

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 shortcomings of others, yet

always singlemindedly seeking the various merits. These are the eight dharmas.”

When Vimalakīrti and Mañjuśrī explained this Dharma to the great congregation, a hundred thousand gods and humans all generated the intention to achieve anuttarā samyaksaṃbodhi, and ten thousand bodhisattvas attained the forbearance of the nonarising of dharmas.

Practices of the Bodhisattva

1. Meanwhile, the Buddha had been explaining the Dharma in the garden of Āmrapālī. The land there suddenly expanded and became ornamented, and the entire assembly became gold in color.

Ānanda asked the Buddha, “World-honored One, due to what causes and conditions are there these propitious responses? This place has suddenly expanded and became ornamented, and the entire assembly has become gold in color!”

The Buddha told Ānanda, “This is because Vimalakīrti and Mañjuśrī, together with the great congregations that surround and revere them, will decide they want to come here. It is in anticipation of this that these propitious responses have occurred.”

2. Just then Vimalakīrti said to Mañjuśrī, “We should go together to see the Buddha, to revere him and make offerings along with the bodhisattvas.”

Mañjuśrī said, “Excellent! Let us go. This is just the right time.”

Vimalakīrti, using his numinous power, lifted the great congregations together with the lion seats in his right hand and proceeded to where the Buddha was. When he arrived there he placed them on the ground. He bowed his head to the Buddha’s feet, then circumambulated him seven times. Holding his palms together singlemindedly, he then stood to one side.

The bodhisattvas all left their seats and bowed their heads to the Buddha’s feet, then circumambulated him seven times, and stood to one side. The great disciples, Śakras, Brahmās, four heavenly kings, and so on, also all left their seats to bow their heads to the Buddha’s feet, and then stood to one side.

Then the World-honored One, according to custom, requested that the bodhisattvas all sit once again. They all followed these instructions, and the congregation sat and became settled.

3. The Buddha said to Śāriputra, “Have you seen what this bodhisattva, this great being, has done with his autonomous numinous power?”

[Śāriputra said,] “Yes, I have seen.”

[The Buddha said,] “What do you think about it?”

[Śāriputra said,] “World-honored One, I look upon what has been done

as inconceivable. It is something that my mind cannot figure out and which

my powers cannot even estimate.”

4. Then Ānanda addressed the Buddha, “World-honored One, the fragrance

3.34

I smell now is one I have never experienced before. What fragrance is it?”

The Buddha told Ānanda, “This is the fragrance from the pores of those

bodhisattvas.”

Then Śāriputra said to Ānanda, “Our pores are also emitting this fra-

grance.”

Ānanda said, “Where does it come from?”

[Śāriputra] said, “This elder, Vimalakīrti, brought the leftover meal from

the buddha of the Host of Fragrances country to his house [for us to] eat, and

so all our pores are fragrant like this.”

5. Ānanda asked Vimalakīrti, “How long will this fragrance last?”

Vimalakīrti said, “Until the food is digested.”

[Ānanda] said, “When will the food be digested?”

[Vimalakīrti] said, “The energy of this food will be digested after seven

days.

6. “Also, Ānanda:

i) “If a śrāvaka who has not yet entered the primary status [of Hinayana

enlightenment] eats this food, it will only be digested after he enters the pri-

mary status.

ii) “If someone who has already entered the primary status eats this food,

it will only be digested after his mind is emancipated.

iii) “If someone who has not generated the intention [to follow the]

Mahayana eats this food, it will only be digested after he has generated that

intention.

iv) “If someone who has already generated the [Mahayana] intention

eats this food, it will only be digested after he has attained forbearance of

the birthlessness of dharmas.

v) “If someone who has already attained forbearance of the nonarising

of dharmas eats this food, it will only be digested after he has reached his

penultimate rebirth.

vi) “It is as if there were a medicine called ‘superior flavor’ that is digested only after all the poisons in the body of the person who takes it have been eliminated.

7. “Like this, this food eliminates all the poisons of the afflictions and then is digested.”

Ānanda addressed the Buddha, “This is unprecedented! World-honored One, can fragrant food perform the Buddha’s work like this?”

The Buddha said, “Just so, just so, Ānanda.

8. “There are buddha lands where the illumination of the Buddha performs the Buddha’s work, or where the bodhisattvas perform the Buddha’s work, or where conjured persons created by the Buddha perform the Buddha’s work, or where the bodhi tree performs the Buddha’s work, or where the Buddha’s clothing and bedding perform the Buddha’s work, or where food performs the Buddha’s work, or where groves and pavilions perform the Buddha’s work, or where the thirty-two characteristics and eighty subsidiary marks perform the Buddha’s work, or where the Buddha’s body performs the Buddha’s work, or where space performs the Buddha’s work. Sentient beings respond to these conditions and are able to enter into the practice of the Vinaya.

9. “There are [other buddha lands] where dreams, phantasms, shadows, echos, images in mirrors, the moon [reflected in] water, mirages during times of heat, and other metaphors perform the Buddha’s work; or where sounds, words, and letters perform the Buddha’s work; or where a pure buddha land is serene and silent, where the wordless, the explanationless, the manifestationless, the consciousnessless, the unconstructed, and the unconditioned perform the Buddha’s work.

10. “Thus, Ānanda, given the buddhas’ deployment of the deportments and their various actions, there is nothing that is not the Buddha’s work.

“Ānanda, there may occur these eighty-four thousand gateways of afflic-

3.45

tion of the four Māras, which trouble sentient beings.

11. “The buddhas use these dharmas to perform the Buddha’s work— this is called ‘to enter into the Dharma gates of all the buddhas.’

“When bodhisattvas enter these gates, even if they see all the pure and excellent buddha lands they do not become happy, do not desire them, and do not become elated; even if they see all the impure buddha lands, they do not become sad, do not become hindered, and do not become melancholy.

They merely generate pure minds with regard to the buddhas, being joyful and respectful toward the unprecedented [teachings they encounter].

“The merits of the buddhas, the Tathāgatas, are universally same, and it is in order to convert sentient beings that they manifest different buddha lands.

12. “Ānanda, when you observe the buddhas’ countries, the lands are numerous but space is not (i.e., there is only one “space”). Likewise, when you observe the form bodies of the buddhas, they are numerous but their unhindered wisdom is not.

13. “Ānanda, regarding the buddhas’ form bodies; their awesome characteristics and qualities; their morality, meditation, wisdom, emancipation, knowledge and vision of emancipation; their powers, fearlessnesses, [and other] exclusive attributes [of the buddhas]; their great sympathy, great compassion, and the practices of the deportments; their lifespan, explanation of the Dharma, and teaching; and their purification of buddha countries where they accomplish [the emancipation of] sentient beings—

“all [the buddhas] are identically replete in all these Buddha-Dharmas. Therefore, they are called samyaksaṃbuddha, they are called tathāgata, they are called buddha.

“Ānanda, if I were to explain the meanings of these three [Sanskrit] phrases extensively, you would not be able to experience them completely even if you had the lifespan of a kalpa! Even if all the sentient beings in the trimegachiliocosm were, like Ānanda, paramount in erudition, and retained them mindfully with dhāraṇī, and even if they had lifespans of a kalpa, they would not be able to experience them completely! Thus it is, Ānanda, that the anuttarā samyaksaṃbodhi of the buddhas is limitless, and their wisdom and eloquence is inconceivable!”

14. Ānanda addressed the Buddha, “From now on I will not be able to consider myself erudite.”

The Buddha told Ānanda, “Do not become discouraged. Why? I have explained that you are the most erudite among the śrāvakas. I did not say [among the] bodhisattvas. But stop, Ānanda! The wise should not [attempt to] evaluate the bodhisattvas. How could the total depth of the ocean be calculated? All the merits of the bodhisattvas’ meditation, wisdom, dhāraṇī, and eloquence are immeasurable.

“Ānanda, you [śrāvakas] have forsaken the practices of the bodhisattva. The power of numinous penetration that Vimalakīrti has manifested on this one occasion would be impossible for śrāvakas or pratyekabuddhas to do by their powers of transformation even in a hundred thousand kalpas.”

15. At that time the bodhisattvas who had come from the Host of Fragrances world held their palms together and addressed the Buddha, “Worldhonored One, when we first saw this land we generated the concept of its inferiority. Now we are ashamed of ourselves and have abandoned this atti-

3.49

tude. Why? The skillful means of the buddhas are inconceivable. In order to save sentient beings, they manifest different buddha countries in accordance with the responses of [sentient beings].

“Please, O World-honored One, bestow upon us a bit of your Dharma as we return to the other world, so that we might remember you.”

16. The Buddha told the bodhisattvas, “You should learn the teaching of the emancipation of the exhaustible and inexhaustible. What is the exhaustible?

“It is the conditioned dharmas. What is the inexhaustible? It is the unconditioned dharmas. If you are bodhisattvas, you should neither exhaust the conditioned nor abide in the unconditioned.

17. “What is it not to exhaust the conditioned? It is neither to transcend great sympathy nor to forsake great compassion, to profoundly generate the aspiration to achieve omniscience and never forget it even momentarily. It is to teach sentient beings without ever becoming tired, to be constantly mindful of following the teaching of the four attractions. It is to defend the correct Dharma without fear for one’s own life, to plant good roots without becoming fatigued. It is for one’s intent to always be on peaceful abiding and one’s skillful means rededicated [to anuttarā samyaksaṃbodhi]. It is to seek the Dharma without tiring and explain the Dharma without parsimony, and to energetically make offerings to the buddhas.

“By doing so one will enter samsara without fear, be without sadness or joy regarding the various honors and disgraces, not belittle the unlearned and revere the learned as if they are buddhas, cause those who have fallen into the afflictions to generate correct mindfulness, distantly transcend pleasure and not consider it valuable, not be attached to one’s own pleasure yet celebrate the pleasure of others, have the concept that being in the dhyānas is

like being in the hells, and have the concept that being in samsara is like being in a garden or pavilion.

“One will have the concept that seeing one coming to make a request is like [seeing] an excellent teacher, have the concept that to forsake one’s various possessions is to be replete in omniscience, have the concept that to see transgressors is to generate salvific protection, have the concept of the pāramitās (perfections) being one’s parents, and have the concept of the [thirty-seven] factors of enlightenment being one’s subordinates. One’s generation of practices and [planting of] good roots will be limitless. One will create one’s own buddha land with the various ornamentations of the pure countries [of different buddhas].

“Practicing limitless charity, one will become replete in the [thirty-two primary] characteristics and [eighty subsidiary] marks. Eliminating all evil, one will purify one’s body, speech, and mind. Being born and dying for countless kalpas, one will remain courageous [throughout]. Hearing of the immeasurable merits and intention of the buddhas, one will never become tired. With the sword of wisdom one will destroy the ‘bandits’ of the afflictions, and one will emerge from the skandhas, realms (dhātus), and entrances (āyatanas).

“One will bear the burden of sentient beings and always make them become emancipated. With great exertion one will subjugate the armies of Māra. One will always seek the practice of wisdom of the real characteristic of no-mindfulness. One will know satisfaction through minimal desire regarding the worldly dharmas. One will seek the supramundane dharmas without tiring. Yet one will be able to accord with the profane, without either forsaking the worldly dharmas or breaking the deportments. One will generate the sagacity of numinous penetration and entice sentient beings [to salvation]. One will not forget what one has heard through the dhāraṇī of memory. One will discriminate well [between] those of the various capacities and eliminate the doubts of sentient beings. One will expound upon the Dharma without hindrance, taking pleasure in one’s eloquence. One will be pure in carrying out the ten types of good and experience the blessing of gods and humans. One will cultivate the four unlimiteds and open up the path to the Brahmā heavens. One will exhort and request [others to] explain the Dharma and be accordingly joyous in praising its excellence.

3.51

“Attaining the Buddha’s voice, one will be good in [acts of] body, speech, and mind. Attaining the deportments of the Buddha, one will profoundly cultivate the good qualities, with one’s practice becoming increasingly excellent. With the Mahayana teaching, one will become a bodhisattva monk. Without mental laxity, one will not fail in the host of goods. Practicing a Dharma such as this, one is called ‘a bodhisattva who does not exhaust the conditioned.’

18. “What is a bodhisattva who does not abide in the unconditioned?

“It is to cultivate [the emancipation of the] empty without taking the empty as one’s realization. It is to cultivate [the emancipations of] signlessness and wishlessness without taking the signless and the wishless as one’s realization. It is to cultivate nonactivation without taking nonactivation as one’s realization. It is to contemplate impermanence without having aversion for the roots of goodness. It is to contemplate worldly suffering without considering samsara evil. It is to contemplate no-self while teaching people without tiring. It is to contemplate extinction without undergoing permanent extinction. It is to contemplate transcendence while cultivating the good with mind and body.

“It is to contemplate the absence of any refuge while going for refuge in the dharmas of goodness. It is to contemplate the birthless, yet to bear the burden for all [sentient beings] using the dharmas of birth. It is to contemplate the flawless, yet not eliminate the flaws. It is to contemplate the absence of any practice, yet to teach sentient beings using the dharmas of practice. It is to contemplate emptiness and nonexistence, yet not to forsake great compassion. It is to contemplate the position of the correct Dharma, yet not to follow the Hinayana.

“It is to contemplate the empty falsity of the dharmas, which are without solidity, without selfhood, without subject, and without characteristic. It is not to consider merit, meditation, and wisdom to be in vain when one’s original vow has not been fulfilled. Practicing a Dharma such as this, one is called ‘a bodhisattva who does not abide in the unconditioned.’

19. “Furthermore, in order to be complete in merit one should not abide in the unconditioned; and in order to be complete in wisdom one should not exhaust the conditioned.

“In order to [achieve] great sympathy and compassion, one should not abide in the unconditioned; in order to fulfill one’s original vow, one should

not exhaust the conditioned. In order to accumulate the medicines of the Dharma, one should not abide in the unconditioned; in order to bestow medicines according [to the needs of sentient beings], one should not exhaust the conditioned. In order to understand the illnesses of sentient beings, one should not abide in the unconditioned; in order to extinguish the illnesses of sentient beings, one should not exhaust the conditioned. O good sirs, a bodhisattva who cultivates this Dharma does not either exhaust the conditioned or abide in the unconditioned. This is called ‘the teaching of the emancipation of the exhaustible and inexhaustible.’ You should learn this.”

20. When those bodhisattvas heard the explanation of this Dharma they were all extremely happy, and they scattered hosts of wondrous flowers of several colors and fragrances throughout the trimegachiliocosm, making offerings to the Buddha, this teaching, and the bodhisattvas [of this world]. They bowed their heads to the Buddha’s feet and exclaimed at this unprecedented [teaching], saying, “Śākyamuni Buddha is able to perform the skillful means of this excellent practice in this [world].” Saying this, they suddenly disappeared, returning to that other country.

Vision of Akṣobhya Buddha

1. At this point the World-honored One asked Vimalakīrti, “When you wish to see the Tathāgata, in what ways do you view the Tathāgata?”

Vimalakīrti said, “As if contemplating the real characteristic of my own

3.57

body—so do I view the Buddha.

“When I view the Tathāgata, he does not come in the past, does not go in the future, and does not abide in the present.

“I neither view him as form, nor view him as the suchness of form, nor view him as the nature of form. I neither view him as feeling, conception, process, or consciousness; nor view him as the suchness of consciousness; nor view him as the nature of consciousness.

“He does not arise from the four great elements and is identical to space. He has no accumulation of the six sensory capacities, and his eyes, ears, nose, tongue, body, and mind have already passed beyond and are not within the triple world.

“Having transcended the three defilements, he is in accord with the three emancipations. Complete in the three illuminations, he is equivalent to ignorance.

“He is neither the single characteristic nor different characteristics. He is neither a self-characteristic nor an other-characteristic. He is neither without characteristics, nor does he grasp characteristics.

“He is not of this shore, nor of the other shore, nor of the current [of samsara] in between, yet he converts sentient beings. I view him in extinction, yet he is not permanently in extinction. He is neither this nor that, and he neither uses this nor uses that.

“He cannot be understood with wisdom, nor can he be known by consciousness. He is without darkness (i.e., ignorance), without brightness (i.e., understanding), without name, and without characteristic. He is without

strength, without weakness, and neither pure nor defiled. He does not occupy a region, nor does he transcend the regions.

“He is neither conditioned nor unconditioned. He is without manifesting and without explaining.

“He is neither charitable nor stingy, neither observant nor transgressive [of the precepts], neither forbearant nor angry, neither energetic nor lazy, neither composed nor perturbed, and neither wise nor foolish. He is neither sincere nor dissembling, neither coming nor going, neither exiting nor entering. All the paths of words are eliminated.

“He is neither a field of blessings nor not a field of blessings. He is neither one worthy of offerings (i.e., arhat) nor not one worthy of offerings.

“He neither grasps nor forsakes; he neither has characteristics nor is without characteristics.

“He is identical to the true limit and equivalent to the Dharma-nature.

“He is indescribable, incalculable; he transcends appellations and measures. He is neither great nor small.

“He is neither vision, nor hearing, nor perceiving, nor knowing; he transcends the host of fetters. He is equivalent to the various types of wisdom and identical to sentient beings. He is without discrimination with regard to the dharmas.

“He is entirely without failing, without impurity, without vexation, without intentionality (lit., “unconstructed”), without activation, without generation, and without extinction; without fear, without sorrow, without joy, without dislike, and without attachment; without past, without future, and without present. He cannot be discriminated or manifested using any verbal explanations at all.

“World-honored One, such is the body of the Tathāgata, and thus do I perform its contemplation. To use this contemplation is called the correct contemplation. If [one uses some] other contemplation, this is called the incorrect contemplation.”

2. Śāriputra then asked Vimalakīrti, “Where did you die to become born here?”

Vimalakīrti said, “Are there death and birth in the dharmas as you apprehend (lit., “attain”) them?”

Śāriputra said, “There are no death and birth [in the dharmas].”

[Vimalakīrti said,] “If the dharmas are without the characteristics of death and birth, why do you ask ‘Where did you die to become born here?’ What do you mean? It is as if a magician conjures up a man and a woman— do they die and become born?”

Śāriputra said, “They do not die and become born.”

3.63

[Vimalakīrti said,] “But can you not have heard the Buddha explain that the dharmas are like conjured characteristics?”

[Śāriputra said,] “So I have.”

[Vimalakīrti said,] “If all the dharmas are like conjured characteristics, why do you ask ‘Where did you die to become born here?’ Śāriputra, death is the characteristic of the destruction of false dharmas, and birth is the characteristic of continuity of false dharmas. Although bodhisattvas die, they do not exhaust their roots of goodness, and although they are born they do not nurture the various evils.”

3. Then the Buddha told Śāriputra, “There is a country called Wondrous Joy (Abhirati), where the Buddha is entitled Akṣobhya (Immovable). Vimalakīrti died in that country prior to being born here.”

Śāriputra said, “This is unprecedented! World-honored One, this person is able to forsake a pure land and come take pleasure in this place of great anger and harm.”

Vimalakīrti said to Śāriputra, “What do you think? When the sun’s light appears, is it conjoined with darkness?”

[Śāriputra] answered, “No. When the sun’s light appears, the darkness disappears.”

Vimalakīrti said, “Why does the sun come to Jambudvīpa?”

[Śāriputra] answered, “To illuminate it and eliminate the darkness.”

Vimalakīrti said, “Bodhisattvas are like this. Even though they are born in impure buddha lands in order to convert sentient beings, they are not therefore conjoined with the darkness of stupidity. They merely extinguish the darkness of the afflictions of sentient beings.”

4. At this time the great congregation eagerly wished to see the Wondrous Joy world, Akṣobhya Tathāgata, and his congregations of bodhisattvas and śrāvakas.

Knowing what the entire assembly was thinking, [the Buddha] told Vimalakīrti, “Good man, on behalf of this assembly, manifest Wondrous Joy

world, Akṣobhya Tathāgata, and his congregations of bodhisattvas and śrā-

vakas. The congregations all wish to see them.”

Vimalakīrti then thought to himself, “Without getting up from my seat

I should lift the Wondrous Joy world, including its Iron Ring Mountains;

streams, rivers, oceans, springs; [Mount] Sumeru and the other mountains;

the sun, moon, and stars; the palaces of the gods, dragons, demonic spirits,

and Brahmā gods; its congregations of bodhisattvas and śrāvakas; the cities,

towns, villages, men and women, adults and childen; and even Akṣobhya

Tathāgata with the bodhi tree and its wondrous lotus flowers, which are able

to perform the Buddha’s work throughout the ten directions. There are three

jeweled stairways from Jambudvīpa to the Tuṣita Heaven, and the gods

descend these jeweled stairways. They all worship Akṣobhya Tathāgata and

listen to his Dharma. The people of Jambudvīpa also climb those stairways,

ascending to Tuṣita to see the gods there.

“The Wondrous Joy world is composed of such immeasurable merits,

from the Akaniṣṭha Heaven above to the water limit (i.e., the disk of water)

below. I will grasp it in my right hand, as a potter does a wheel, bringing it

into this world like carrying a flower garland, to show all the congregations.”

3.74

5. Thinking this thought, [Vimalakīrti] entered samādhi and manifested

the power of numinous transformation. With his right hand he grasped the

Wondrous Joy world and placed it in this land.

6. Those congregations of bodhisattvas and śrāvakas [in that Wondrous

Joy world], as well as the other gods and humans who had attained numi-

nous penetration, all said, “O World-honored One, who is taking us away?

Please save us!”

Akṣobhya Buddha said, “This is not my doing. This is being done through

the numinous power of Vimalakīrti.

The others, who had not attained numinous penetration, were unaware

of where they were going.

Although the Wondrous Joy world entered this land, it did not expand

or contract. At this the [sahā] world was not constricted, but unchanged from

before.

7. At this point Śākyamuni Buddha told the great congregations, “You

may view the Wondrous Joy world, Akṣobhya Tathāgata, and the ornamen-

tations of that country, and the pure practices of the bodhisattvas and purity

of the disciples.”

They all said, “Yes, we see them.”

The Buddha said, “Bodhisattvas who wish to attain pure buddha lands such as this should learn the path that has been practiced by Akṣobhya Tathāgata.”

When this Wondrous Joy world was manifested, fourteen nayutas of people in the sahā world generated the intention to achieve anuttarā samyaksaṃbodhi, all wishing to be born in the Wondrous Joy buddha land. Śākyamuni Buddha predicted for them, saying, “You will be born in that country.”

Then the benefits in response of having the Wondrous Joy world in this country were finished, and it returned to its original place, as seen by the entire congregation.

8. The Buddha told Śāriputra, “Did you see this Wondrous Joy world and Akṣobhya Buddha?”

[Śāriputra said,] “Yes, I saw them. World-honored One, I wish that every sentient being could attain a pure land like that of Akṣobhya Buddha and obtain the power of numinous penetration like Vimalakīrti.

“World-honored One, we have quickly attained good benefit, seeing these people and making offerings directly to them. Those sentient beings who hear this sutra, either now [while you are] present or after the Buddha’s nirvana, will also attain good benefit. How much more so if, after hearing it, they devoutly understand, accept, recite, explain, and practice according to it!

9. “Those who get hold of this sutra will attain the [entire] storehouse (i.e., treasury) of the Dharma jewel.

“If one reads, recites, explains its meaning, or practices according to its explanation, one will be protected and remembered by the buddhas. To make offerings to such a person—understand that this is to make offerings to the Buddha. To copy and maintain these fascicles of scripture—understand that the Tathāgata is present in that room. Those who hear this sutra and are able to become joyful accordingly will achieve omniscience. If one is able to devoutly understand this sutra, even just a single four-phrase verse ( gāthā), and explain it to others—understand that such people will immediately receive

3.81

a prediction of [their future achievement of] anuttarā samyaksaṃbodhi.”

Dharma Offering

1. At this time Śakra Devānām Indra, who was in the great congregation, announced to the Buddha, “World-honored One, although I have listened to a hundred thousand sutras by yourself and Mañjuśrī, I had never heard this scripture of the definitive true characteristic of the inconceivable, autonomous, numinous penetration.

2. “According to my understanding of the meaning explained by you, if there are sentient beings who hear this sutra and who devoutly understand, accept and maintain, and read and recite it, they will definitely attain this Dharma, and will not doubt it. How much more so if they cultivate according to its explanation! Such people will immediately close off the host of evil destinations and open the gateways of good. They will always be protected and remembered by the buddhas. They will subjugate the heterodox teachings and demolish the vengeful Māras. They will cultivate bodhi and reside peacefully in the place of enlightenment. They will walk in the very footsteps the Tathāgata has trod.

3. “World-honored One, if there are those who accept and maintain, read and recite, and cultivate [this sutra] as it has explained, I and my subordinates will make offerings and serve them.

“As to the villages, towns, mountain forests, and wildernesses where this sutra is found, I and my subordinates will go to those locations in order to listen to the Dharma. I will cause those who do not yet believe to believe, and those who already believe will be protected.”

4. The Buddha said, “Excellent, excellent! Heavenly emperor, it is as you have spoken. I am happy for you!

“This sutra extensively explains the inconceivable anuttarā samyaksaṃbodhi of the buddhas of the past, present, and future. Therefore, heavenly emperor, if good men and women accept and maintain, read and recite,

and make offerings to this sutra, that is tantamount to making offerings to

the buddhas of the past, present, and future.

5. “Heavenly emperor, even if the entire trimegachiliocosm were filled

with Tathāgatas as numerous as the sugar cane, bamboo, reeds, rice, hemp,

and forests, and if a good man or woman were to revere, honor, praise, make

offerings, and provide all their needs for a kalpa or even less than a kalpa,

until after the nirvana of those Tathāgatas;

“After [the nirvana of those Tathāgatas], if he or she erected a stupa of

the seven treasures above the relics of every one of those Tathāgatas’ bod-

ies, as long and wide as a single fourfold world and as tall as the Brahmā

heaven, [with each stupa constituting] a field ornamented with all [manner

of] flowers, incense, garlands, banners, and musicians, paramount in most

subtle wonder; and

“If [that good man or woman] made offerings to [these stupas] for a

kalpa or less than a kalpa—

“What do you think, heavenly emperor? Would the blessings planted

by that person be great or not?”

Śakra Devānām Indra said, “They would be great, World-honored One!

One could not fully explain their merit, even in a hundred thousand koṭis of

kalpas.”

6. The Buddha told the heavenly emperor, “You should understand, the

good man or woman who hears this scripture of the inconceivable emanci-

pation and who devoutly understands, accepts, recites, and practices it will

have blessings even greater than the former person.

“Why? The enlightenment of all the buddhas is born from this. The char-

3.86

acteristic of bodhi is immeasurable, and based on this the blessings are

immeasurable.”

7. The Buddha told the heavenly emperor, “At a time immeasurable

asaṃkhyeyas of kalpas in the past, there was a buddha named Medicine King

(Bhaiṣajyarāja), a Tathāgata, Arhat, Fully Enlightened One, One Endowed

with Wisdom and Conduct, Well-gone One, Knower of the World, Supreme

Master of Discipline, Teacher of Gods and Humans, Buddha, and World-

honored One. His world was called Great Ornamentation. His kalpa was

called Ornamentation.

“That buddha’s lifespan was twenty small kalpas.

“He had a śrāvaka sangha of thirty-six koṭis of nayutas [of members], and a bodhisattva sangha of twelve koṭis.

“Heavenly emperor, at the time there was a wheel-turning sage king named Jeweled Canopy, who was endowed with the seven treasures [of the cakravartin] and ruled the fourfold world. The king had one thousand sons, who were handsome, courageous, and able to subjugate their enemies.

8. “At the time Jeweled Canopy and his subordinates made offerings to Medicine King Tathāgata, providing all that he needed for a full five kalpas. After five kalpas he told his thousand sons, ‘You should also make offerings to the Buddha with a profound mind, like me.’ Then the thousand sons, accepting their father’s order, made offerings to Medicine King Tathāgata, and they provided for his needs for another full five kalpas.

9. “One of those sons, named Moon Canopy, sat alone, thinking ‘Might there be some offering that would exceed even this?’

“Through the Buddha’s numinous power, a god’s voice was heard from space, ‘Good man, the offering of the Dharma surpasses all other offerings.’

“[Moon Canopy] then asked, ‘What is an offering of the Dharma?’

“The god said, ‘You may go ask Medicine King Tathāgata. He will give you an extensive explanation of offerings of the Dharma.’ Prince Moon Canopy immediately proceeded to Medicine King Tathāgata and bowed to his feet, then stood to one side and addressed the Buddha, ‘World-honored One, of all the offerings, offerings of the Dharma are superior. What are offerings of the Dharma?’

10. Buddha [Medicine King] said, “Good man, offerings of the Dharma are those made to the profound sutras explained by the buddhas.

“In all the worlds, these are difficult to believe in, difficult to accept. They are subtle and difficult to see, pure and without defilement. They cannot be attained with only discriminative thinking.

“They are contained in the storehouse of the Dharma of the bodhisattvas. They are sealed by the seal of dhāraṇī. They take one to [the stage of] nonretrogression and to the accomplishment of the six perfections.

“They discriminate the meanings well, and they accord with the dharma of bodhi. They are supreme among the host of sutras and induct one into great sympathy and compassion. They transcend the affairs of the hosts of Māras and the various heterodox views. They accord with the dharma of causes and conditions.

11. “They are without self, without person, without sentient being, with-

out lifespan. They [teach the three emancipations of] emptiness, signless-

ness, wishlessness and nonactivation.

“They are able to make sentient beings take their seat in the place of

enlightenment and turn the wheel of the Dharma.

“They are praised by all the gods, dragons, [demonic] spirits (yakṣas),

gandharvas, and so on.

“They are able to make sentient beings enter the store[house] of the

Buddha-Dharma.

“They accommodate all the [types of] wisdom of the worthies and sages.

They explain the path practiced by the host of bodhisattvas. They rely on the

meanings of the true characteristic of the dharmas. They illuminate the dhar-

First 14 of 18 passages. Read on

Translations (1)

English (machine translation) — English, machine translation

Linked texts (1)

維摩詰所說經 — Classical Chinese