Vimalakirti Nirdesa Sutra

1. Purification of the Buddha-Field
	Reverence to all Buddhas, Bodhisattvas, Aryasravakas, and Pratyekabuddhas, in the past, the present, and the future.

Thus have I heard at one time. The Lord Buddha was in residence in the garden of Amrapali, in the city of Vaisali, attended by a great gathering. Of bhikshus there were eight thousand, all saints. They were free from impurities and afflictions, and all had attained self-mastery. Their minds were entirely liberated by perfect knowledge. They were calm and dignified, like royal elephants. They had accomplished their work, done what they had to do, cast off their burdens, attained their goals, and totally destroyed the bonds of existence. They all had attained the utmost perfection of every form of mind control.

Of bodhisattvas there were thirty-two thousand, great spiritual heroes who were universally acclaimed. They were dedicated through the penetrating activity of their great superknowledges and were sustained by the grace of the Buddha. Guardians of the city of Dharma, they upheld the true doctrine, and their great teachings resounded like the lion's roar throughout the ten directions.

Without having to be asked, they were the natural spiritual benefactors of all living beings. They maintained unbroken the succession of the Three Jewels, conquering devils and foes and overwhelming all critics.

Their mindfulness, intelligence, realization, meditation, incantation, and eloquence all were perfected. They had attained the intuitive tolerance of the ultimate incomprehensibility of all things. They turned the irreversible wheel of the Dharma. They were stamped with the insignia of signlessness.

They were expert in knowing the spiritual faculties of all living beings. They were brave with the confidence that overawes all assemblies. They had gathered the great stores of merit and of wisdom, and their bodies, beautiful without ornaments, were adorned with all the auspicious signs and marks. They were exalted in fame and glory, like the lofty summit of Mount Sumeru. Their high resolve as hard as diamond, unbreakable in their faith in Buddha, Dharma and Sangha, they showered forth the rain of ambrosia that is released by the light rays of the jewel of the Dharma, which shines everywhere.

Their voices were perfect in diction and resonance, and versatile in speaking all languages. They had penetrated the profound principle of relativity and had destroyed the persistence of the instinctual mental habits underlying all convictions concerning finitude and infinitude. They spoke fearlessly, like lions, sounding the thunder of the magnificent teaching. Unequaled, they surpassed all measure. They were the best captains for the voyage of discovery of the treasures of the Dharma, the stores of merit and wisdom.

They were expert in the way of the Dharma, which is straight, peaceful, subtle, gentle, hard to see, and difficult to realize.

They were endowed with the wisdom that is able to understand the thoughts of living beings, as well as their comings and goings. They had been consecrated with the anointment of the peerless gnosis of the Buddha. With their high resolve, they approached the ten powers, the four fearlessnesses, and the eighteen special qualities of the Buddha.

They had crossed the terrifying abyss of the bad migrations, and yet they assumed reincarnation voluntarily in all migrations for the sake of disciplining living beings. Great Kings of medicine, understanding all the sicknesses of passions, they could apply the medicine of the Dharma appropriately.

They were inexhaustible mines of limitless virtues, and they glorified innumerable buddha-fields with the splendor of these virtues. They conferred great benefit when seen, heard, or even approached. Were one to extol them for innumerable hundreds of thousands of myriads of aeons, one still could not exhaust their mighty flood of virtues.

These bodhisattvas were named: Samadarsana, Asamadarsana, Samadhivikurvitaraja, Dharmesvara, Dharmaketu, Prabhaketu, Prabhavyuha, Ratnavyuha, Mahavyuha, Pratibhanakuta, Ratnakuta, Ratnapani, Ratnamudrahasta, Nityapralambahasta, Nityotksipthasta, Nityatapta, Nityamuditendriya, Pramodyaraja, Devaraja, Pranidhanapravesaprapta, Prasiddhapratisamvitprapta, Gaganaganja, Ratnolkaparigrhita, Ratnasura, Ratnapriya, Ratnasri, Indrajala, Jaliniprabha, Niralambanadhyana, Prajnakuta, Ratnadatta, Marapramardaka, Vidyuddeva, Vikurvanaraja, Kutanimittasamatikranta, Simhanadanadin, Giryagrapramardiraja, Gandhahastin, Gandhakunjaranaga, Nityodyukta, Aniksiptadhura, Pramati, Sujata, Padmasrigarbha, Padmavyuha, Avalokitesvara, Mahasthamaprapta, Brahmajala, Ratnadandin, Marakarmavijeta, Ksetrasamalamkara, Maniratnacchattra, Suvarnacuda, Manicuda, Maitreya, Manjusrikumarabhuta, and so forth, with the remainder of the thirty-two thousand.

There were also gathered there ten thousand Brahmas, at their head Brahma Sikhin, who had come from the Asoka universe with its four sectors to see, venerate, and serve the Buddha and to hear the Dharma from his own mouth. There were twelve thousand Sakras, from various four-sector universes. And there were other powerful gods: Brahmas, Sakras, Lokapalas, devas, nagas, yaksas, gandharvas, asuras, garudas, kimnaras, and mahoragas. Finally, there was the fourfold community, consisting of bhikshus, bhikshunis, laymen, and laywomen.

The Lord Buddha, thus surrounded and venerated by these multitudes of many hundreds of thousands of living beings, sat upon a majestic lion-throne and began to teach the Dharma. Dominating all the multitudes, just as Sumeru, the king of mountains, looms high over the oceans, the Lord Buddha shone, radiated, and glittered as he sat upon his magnificent lion-throne.

Thereupon, the Licchavi bodhisattva Ratnakara, with five hundred Licchavi youths, each holding a precious parasol made of seven different kinds of jewels, came forth from the city of Vaisali and presented himself at the grove of Amrapali. Each approached the Buddha, bowed at his feet, circumambulated him clockwise seven times, laid down his precious parasol in offering, and withdrew to one side.

As soon as all these precious parasols had been laid down, suddenly, by the miraculous power of the Lord, they were transformed into a single precious canopy so great that it formed a covering for this entire billion-world galaxy. The surface of the entire billion-world galaxy was reflected in the interior of the great precious canopy, where the total content of this galaxy could be seen: limitless mansions of suns, moons, and stellar bodies; the realms of the devas, nagas, yaksas, gandharvas, asuras, garudas, kimnaras, and mahoragas, as well as the realms of the four Maharajas; the king of mountains, Mound Sumeru; Mount Himadri, Mount Mucilinda, Mount Mahamucilinda, Mount Gandhamadana, Mount Ratnaparvata, Mount Kalaparvata, Mount Cakravada, Mount Mahacakravada; all the great oceans, rivers, bays torrents, streams, brooks, and springs; finally, all the villages, suburbs, cities, capitals, provinces, and wildernesses. All this could be clearly seen by everyone. And the voices of all the Buddhas of the ten directions could be heard proclaiming their teachings of the Dharma in all the worlds, the sounds reverberating in the space beneath the great precious canopy.

At this vision of the magnificent miracle effected by the supernatural power of the Lord Buddha, the entire host was ecstatic, enraptured, astonished, delighted, satisfied, and filled with awe and pleasure. They all bowed down to the Tathagata, withdrew to one side with palms pressed together, and gazed upon him with fixed

attention. The young Licchavi Ratnakara knelt with his right knee on the ground, raised his hands, palms pressed together in salute of the Buddha, and praised him with the following hymn.

Pure are your eyes, broad and beautiful, like the petals of a blue lotus.

Pure is your thought, having discovered the supreme transcendence of all trances.

Immeasurable is the ocean of your virtues, the accumulation of your good deeds.

You affirm the path of peace.

Oh, Great Ascetic, obeisance to you!

Leader, bull of men, we behold the revelation of your miracle.

The superb and radiant fields of the Sugatas appear before us,

And your extensive spiritual teachings, that lead to immortality

Make themselves heard throughout the whole reach of space.

Dharma-King, you rule with the Dharma your supreme Dharma-kingdom,

And thereby bestow the treasures of the Dharma upon all living beings.

Expert in the deep analysis of things, you teach their ultimate meaning.

Sovereign Lord of Dharma, obeisance to you.

All these things arise dependently, from causes,

Yet they are neither existent nor nonexistent.

Therein is neither ego, nor experiencer, nor doer,

Yet no action, good or evil, loses its effects.

Such is your teaching.

O Sakyamuni, conquering the powerful host of Mara,

You found peace, immortality, and the happiness of that supreme enlightenment,

Which is not realized by any among the heterodox,

Though they arrest their feeling, thought and mental processes.

O Wonderful King of Dharma,

You turned the wheel of Dharma before men and gods,

With its threefold revolution, its manifold aspects,

Its purity of nature, and its extreme peace;

And thereby the Three Jewels were revealed.

Those who are well disciplined by your precious Dharma

Are free of vain imaginings and always deeply peaceful.

Supreme doctor, you put an end to birth, decay, sickness, and death.

Immeasurable ocean of virtue, obeisance to you!

Like Mount Sumeru, you are unmoved by honor or scorn.

You love moral beings and immoral beings equally.

Poised in equanimity, your mind is like the sky.

Who would not honor such a precious jewel of a being?

Great Sage, in all these multitudes gathered here,

Who look upon your countenance with hearts sincere in faith,

Each being beholds the Victor, as if just before him.

This is a special quality of the Buddha.

Although the Lord speaks with but one voice,

Those present perceive that same voice differently,

And each understands in his own language according to his own needs.

This is a special quality of the Buddha.

From the Leader's act of speaking in a single voice,

Some merely develop an instinct for the teaching, some gain realization,

Some find pacification of all their doubts.

This is a special quality of the Buddha.

Obeisance to you who command the force of leadership and the ten powers!

Obeisance to you who are dauntless, knowing no fear!

Obeisance to you, leader of all living beings,

Who fully manifests the special qualities!

Obeisance to you who have cut the bondage of all fetters!

Obeisance to you who, having gone beyond, stand on firm ground!

Obeisance to you who save the suffering beings!

Obeisance to you who do not remain in the migrations!

You associate with living beings by frequenting their migrations.

Yet your mind is liberated from all migrations.

Just as the lotus, born of mud, is not tainted thereby,

So the lotus of the Buddha preserves the realization of voidness.

You nullify all signs in all things everywhere.

You are not subject to any wish for anything at all.

The miraculous power of the Buddhas is inconceivable.

I bow to you, who stand nowhere, like infinite space.

Then, the young Licchavi Ratnakara, having celebrated the Buddha with these verses, further addressed him: "Lord, these five hundred young Licchavis are truly on their way to unexcelled, perfect enlightenment, and they have asked what is the bodhisattvas' purification of the buddha-field. Please, Lord, explain to them the bodhisattvas' purification of the buddha-field!"

Upon this request, the Buddha gave his approval to the young Licchavi Ratnakara: "Good, good, young man! Your question to the Tathagata about the purification of the buddha-field is indeed good. Therefore, young man, listen well and remember! I will explain to you the purification of the buddha-field of the bodhisattvas."

"Very good, Lord," replied Ratnakara and the five hundred young Licchavis, and they set themselves to listen.

The Buddha said, "Noble sons, a buddha-field of bodhisattvas is a field of living beings. Why so? A bodhisattva embraces a buddha-field to the same extent that he causes the development of living beings. He embraces a buddha-field to the same extent that living beings become disciplined. He embraces a buddha-field to the same extent that, through entrance into a buddha-field, living beings are introduced to the buddha-gnosis. He embraces a buddha-field to the same extent that, through entrance into that buddha-field, living beings increase their holy spiritual faculties. Why so? Noble son, a buddha-field of bodhisattvas springs from the aims of living beings.

For example, Ratnakara, should one wish to build in empty space, one might go ahead in spite of the fact that it is not possible to build or to adorn anything in empty space. In just the same way, should a bodhisattva, who knows full well that all things are like empty space, wish to build a buddha-field in order to develop living beings, he might go ahead, in spite of the fact that it is not possible to build or to adorn a buddha-field in empty space.

"Yet, Ratnakara, a bodhisattva's buddha-field is a field of positive thought. When he attains enlightenment, living beings free of hypocrisy and deceit will be born in his buddha-field.

"Noble son, a bodhisattva's buddha-field is a field of high

resolve. When he attains enlightenment, living beings who have harvested the two stores and have planted the roots of virtue will be born in his buddha-field.

"A bodhisattva's buddha-field is a field of virtuous application. When he attains enlightenment living beings who live by all virtuous principles will be born in his buddha-field.

"A bodhisattva's buddha-field is the magnificence of the conception of the spirit of enlightenment. When he attains enlightenment, living beings who are actually participating in the Mahayana will be born in his buddha-field.

"A bodhisattva's buddha-field is a field of generosity. When he attains enlightenment, living beings who give away all their possessions will be born in his buddha-field.

"A bodhisattva's buddha-field is a field of tolerance. When he attains enlightenment, living beings with the transcendences of tolerance, discipline, and the superior trance - hence beautiful with the thirty-two auspicious signs - will be born in his buddha-field.

"A bodhisattva's buddha-field is a field of tolerance. When he attains enlightenment, living beings with the transcendences of tolerance, discipline, and the superior trance - hence beautiful with the thirty-two auspicious signs - will be born in his buddha-field.

"A bodhisattva's buddha-field is a field of wisdom. When he attains enlightenment, living beings who are destined for the ultimate will be born in his buddha-field.

"A bodhisattva's buddha-field consists of the four immeasurables. When he attains enlightenment, living beings who live by love, compassion, joy, and impartiality will be born in his buddha-field.

"A bodhisattva's buddha-field consists of the four means of unification. When he attains enlightenment, living beings who are held together by all the liberations will be born in his buddha-field.

"A bodhisattva's buddha-field is skill in liberative technique.

When he attains enlightenment, living beings skilled in all liberative techniques and activities will be born in his buddha-field.

"A bodhisattva's buddha-field consists of the thirty-seven aids to enlightenment. Living beings who devote their efforts to the four foci of mindfulness, the four right efforts, the four bases of magical power, the five spiritual faculties, the five strengths, the seven factors of enlightenment, and the eight branches of the holy path will be born in his buddha-field.

"A bodhisattva's buddha-field is his mind of total dedication. When he attains enlightenment, the ornaments of all virtues will appear in his buddha-field.

"A bodhisattva's buddha-field is the doctrine that eradicates the eight adversities. When he attains enlightenment, the three bad migrations will cease, and there will be no such thing as the eight adversities in his buddha-field.

"A bodhisattva's buddha-field is the purity of the path of the ten virtues. When he attains enlightenment, living beings who are secure in long life, great in wealth, chaste in conduct, enhanced by true speech, soft-spoken, free of divisive intrigues and adroit in reconciling factions, enlightening in their conversations, free of envy, free of malice, and endowed with perfect views will be born in his buddha-field.

"His virtuous application is tantamount to his high resolve, his high resolve is tantamount to his determination, his determination is tantamount to his practice, his practice is tantamount to his total dedication, his total dedication is tantamount to his liberative technique, his liberative technique is tantamount to his development of living beings, and his development of living beings is tantamount to the purity of his buddha-field.

"The purity of his buddha-field reflects the purity of living beings; the purity of the living beings reflects the purity of his gnosis; the purity of his gnosis reflects the purity of his doctrine; the purity of his doctrine reflects the purity of his transcendental practice; and the purity of his transcendental practice reflects the purity of his own mind."

Thereupon, magically influenced by the Buddha, the venerable Sariputra had this thought: "If the buddha-field is pure only to the extent that the mind of the bodhisattva is pure, then, when Sakyamuni Buddha was engaged in the career of the bodhisattva, his mind must have been impure. Otherwise, how could this buddha-field appear to be so impure?"

The Buddha, knowing telepathically the thought of venerable Sariputra, said to him, "What do you think, Sariputra? Is it because the sun and moon are impure that those blind from birth do not see them?"

The Buddha, knowing telepathically the thought of venerable Sariputra, said to him, "What do you think, Sariputra? Is it because the sun and moon are impure that those blind from birth do not see them?"

The Buddha declared, "In the same way, Sariputra, the fact that some living beings do not behold the splendid display of virtues of the buddha-field of the Tathagata is due to their own ignorance. It is not the fault of the Tathagata. Sariputra, the buddha-field of the Tathagata is pure, but you do not see it."

Then the Brahma Sikhin said to the venerable Sariputra, "Reverend Sariputra, do not say that the buddha-field of the Tathagata is impure. Reverend Sariputra, the buddha-field of the Tathagata is pure. I see the splendid expanse of the buddha-field of the Lord Sakyamuni as equal to the splendor of, for example, the abodes of the highest deities."

Then the venerable Sariputra said to the Brahma Sikhin, "As for me, O Brahma, I see this great earth, with its highs and lows, its thorns, its precipices, its peaks, and its abysses, as if it were entirely filled with ordure."

Brahma Sikhin replied, "The fact that you see such a buddha-field as this as if it were so impure, reverend Sariputra, is a sure sign that there are highs and lows in your mind and that your positive thought in regard to the buddha-gnosis is not pure either. Reverend Sariputra, those whose minds are impartial toward all living beings and whose positive thoughts toward the buddha-gnosis are pure see this buddha-field as perfectly pure."

Thereupon the Lord touched the ground of this billion-world-galactic universe with his big toe, and suddenly it was transformed into a huge mass of precious jewels, a magnificent array of many hundreds of thousands of clusters of precious gems, until it resembled the universe of the Tathagata Ratnavyuha, called Anantagunaratnavyuha. Everyone in the entire assembly was filled with wonder, each perceiving himself seated on a throne of jeweled lotuses.

Then, the Buddha said to the venerable Sariputra, "Sariputra, do you see this splendor of the virtues of the buddha-field?"

Sariputra replied, "I see it, Lord! Here before me is a display of splendor such as I never before heard of or beheld!"

The Buddha said, "Sariputra, this buddha-field is always thus pure, but the Tathagata makes it appear to be spoiled by many faults, in order to bring about the maturity of the inferior living beings. For example, Sariputra, the gods of the Trayastrimsa heaven all take their food from a single precious vessel, yet the nectar which nourishes each one differs according to the differences of the merits each has accumulated. Just so, Sariputra, living beings born in the same buddha-field see the splendor of the virtues of the buddha-fields of the Buddhas according to their own degrees of purity."

When this splendor of the beauty of the virtues of the buddha-field shone forth, eighty-four thousand beings conceived the spirit of unexcelled perfect enlightenment, and the five hundred Licchavi youths who had accompanied the young Licchavi Ratnakara all attained the conformative tolerance of ultimate birthlessness.

Then, the Lord withdrew his miraculous power and at once the buddha-field was restored to its usual appearance. Then, both men and gods who subscribed to the disciple-vehicle thought, "Alas! All constructed things are impermanent."

Thereby, thirty-two thousand living beings purified their immaculate, undistorted Dharma-eye in regard to all things. The eight thousand bhikshus were liberated from their mental defilements, attaining the state of nongrasping. And the eighty-four thousand living beings who were devoted to the grandeur of the buddha-field, having understood that all things are by nature but magical creations, all conceived in their own minds the spirit of unexcelled, totally perfect enlightenment.

2. Inconceivable Skill in Liberative Technique

At that time, there lived in the great city of Vaisali a certain Licchavi, Vimalakirti by name. Having served the ancient Buddhas, he had generated the roots of virtue by honoring them and making offerings to them. He had attained tolerance as well as eloquence. He played with the great superknowledges. He had attained the power of incantations and the fearlessnesses. He had conquered all demons and opponents. He had penetrated the profound way of the Dharma. He was liberated through the transcendence of wisdom. Having integrated his realization with skill in liberative technique, he was expert in knowing the thoughts and actions of living beings. Knowing the strength or weakness of their faculties, and being gifted with unrivaled eloquence, he taught the Dharma appropriately to each. Having applied himself energetically to the Mahayana, he understood it and accomplished his tasks with great finesse. He lived with the deportment of a Buddha, and his superior intelligence was as wide as an ocean. He was praised, honored, and commended by all the Buddhas and was respected by Indra, Brahma, and all the Lokapalas. In order to develop living beings with his skill in liberative technique, he lived in the great city of Vaisali.

His wealth was inexhaustible for the purpose of sustaining the poor and the helpless. He observed a pure morality in order to protect the immoral. He maintained tolerance and self-control in order to reconcile beings who were angry, cruel, violent, and brutal. He blazed with energy in order to inspire people who were lazy. He maintained concentration, mindfulness, and meditation in order to sustain the mentally troubled. He attained decisive wisdom in order to sustain the foolish.

He wore the white clothes of the layman, yet lived impeccably like a religious devotee. He lived at home, but remained aloof from the realm of desire, the realm of pure matter, and the immaterial realm. He had a son, a wife, and female attendants, yet always maintained continence. He appeared to be surrounded by servants, yet lived in solitude. He appeared to be adorned with ornaments, yet always was endowed with the auspicious signs and marks. He seemed to eat and drink, yet always took nourishment from the taste of meditation. He made his appearance at the fields of sports and in the casinos, but his aim was always to mature those people who were attached to games and gambling. He visited the fashionable heterodox teachers, yet always kept unswerving loyalty to the Buddha. He understood the mundane and transcendental sciences and esoteric practices, yet always took pleasure in the delights of the Dharma. He mixed in all crowds, yet was respected as foremost of all.

In order to be in harmony with people, he associated with elders, with those of middle age, and with the young, yet always spoke in harmony with the Dharma. He engaged in all sorts of businesses, yet had no interest in profit or possessions. To train living beings, he would appear at crossroads and on street corners, and to protect them he participated in government. To turn people away from the Hinayana and to engage them in the Mahayana, he appeared among listeners and teachers of the Dharma. To develop children, he visited all the schools. To demonstrate the evils of desire, he even entered the brothels. To establish drunkards in correct mindfulness, he entered all the cabarets.

He was honored as the businessman among businessmen because he demonstrated the priority of the Dharma. He was honored as the landlord among landlords because he renounced the aggressiveness of ownership. He was honored as the warrior among warriors because he cultivated endurance, determination, and fortitude. He was honored as the aristocrat among aristocrats because he suppressed pride, vanity, and arrogance. He was honored as the official among officials because he regulated the functions of government according to the Dharma. He was honored as the prince of princes because he reversed their attachment to royal pleasures and sovereign power. He was honored as a eunuch in the royal harem because he taught the young ladies according to the Dharma.

He was compatible with ordinary people because he appreciated the excellence of ordinary merits. He was honored as the Indra among Indras because he showed them the temporality of their lordship. He was honored as the Brahma among Brahmas because he showed them the special excellence of gnosis. He was honored as the Lokapala among Lokapalas because he fostered the development of all living beings.

Thus lived the Licchavi Vimalakirti in the great city of Vaisali, endowed with an infinite knowledge of skill in liberative techniques.

At that time, out of this very skill in liberative technique, Vimalakirti manifested himself as if sick. To inquire after his health, the king, the officials, the lords, the youths, the aristocrats, the householders, the businessmen, the townfolk, the countryfolk, and thousands of other living beings came forth from the great city of Vaisali and called on the invalid. When they arrived, Vimalakirti taught them the Dharma, beginning his discourse from the actuality of the four main elements:

"Friends, this body is so impermanent, fragile, unworthy of confidence, and feeble. It is so insubstantial, perishable, short-lived, painful, filled with diseases, and subject to changes. Thus, my friends, as this body is only a vessel of many sicknesses, wise men do not rely on it. This body is like a ball of foam, unable to bear any pressure. It is like a water bubble, not remaining very long. It is like a mirage, born from the appetites of the passions. It is like the trunk of the plantain tree, having no core. Alas! This body is like a machine, a nexus of bones and tendons. It is like a magical illusion, consisting of falsifications. It is like a dream, being an unreal vision. It is like a reflection, being the image of former actions. It is like an echo, being dependent on conditioning. It is like a cloud, being characterized by turbulence and dissolution. It is like a flash of lightning, being unstable, and decaying every moment. The body is ownerless, being the product of a variety of conditions.

"This body is inert, like the earth; selfless, like water; lifeless, like fire; impersonal, like the wind; and nonsubstantial, like space. This body is unreal, being a collocation of the four main elements. It is void, not existing as self or as self-possessed. It is inanimate, being like grass, trees, walls, clods of earth, and hallucinations. It is insensate, being driven like a windmill. It is filthy, being an agglomeration of pus and excrement. It is false, being fated to be broken and destroyed, in spite of being anointed and massaged. It is afflicted by the four hundred and four diseases. It is like an ancient well, constantly overwhelmed by old age. Its duration is never certain - certain only is its end in death. This body is a combination of aggregates, elements, and sense-media, which are comparable to murderers, poisonous snakes, and an empty town, respectively. Therefore, you should be revulsed by such a body. You should despair of it and should arouse your admiration for the body of the Tathagata.

"Friends, the body of a Tathagata is the body of Dharma, born of gnosis. The body of a Tathagata is born of the stores of merit and wisdom. It is born of morality, of meditation, of wisdom, of the liberations, and of the knowledge and vision of liberation. It is born of love, compassion, joy, and impartiality. It is born of charity, discipline, and self-control. It is born of the path of ten virtues. It is born of patience and gentleness. It is born of the roots of virtue planted by solid efforts. It is born of the concentrations, the liberations, the meditations, and the absorptions. It is born of learning, wisdom, and liberative technique. It is born of the thirty-seven aids to enlightenment. It is born of mental quiescence and transcendental analysis. It is born of the ten powers, the four fearlessnesses, and the eighteen special qualities. It is born of all the transcendences. It is born from sciences and superknowledges. It is born of the abandonment of all evil qualities, and of the collection of all good qualities. It is born of truth. It is born of reality. It is born of conscious awareness.

"Friends, the body of a Tathagata is born of innumerable good works. Toward such a body you should turn your aspirations, and, in order to eliminate the sicknesses of the passions of all living beings, you should conceive the spirit of unexcelled, perfect enlightenment."

While the Licchavi Vimalakirti thus taught the Dharma to those who had come to inquire about his sickness, many hundreds of thousands of living beings conceived the spirit of unexcelled, perfect enlightenment.

3. The Disciples' Reluctance to Visit Vimalakirti
	Then, the Licchavi Vimalakirti thought to himself, "I am sick, lying on my bed in pain, yet the Tathagata, the saint, the perfectly accomplished Buddha, does not consider or take pity upon me, and sends no one to inquire after my illness."

The Lord knew this thought in the mind of Vimalakirti and said to the venerable Sariputra, "Sariputra, go to inquire after the illness of the Licchavi Vimalakirti."

Thus having been addressed, the venerable Sariputra answered the Buddha, "Lord, I am indeed reluctant to go to ask the Licchavi Vimalakirti about his illness. Why? I remember one day, when I was sitting at the foot of a tree in the forest, absorbed in contemplation, the Licchavi Vimalakirti came to the foot of that tree and said to me, 'Reverend Sariputra, this is not the way to absorb yourself in contemplation. You should absorb yourself in contemplation so that neither body nor mind appear anywhere in the triple world. You should absorb yourself in contemplation in such a way that you can manifest all ordinary behavior without forsaking cessation. You should absorb yourself in contemplation in such a way that you can manifest the nature of an ordinary person without abandoning your cultivated spiritual nature. You should absorb yourself in contemplation so that the mind neither settles within nor moves without toward external forms. You should absorb yourself in contemplation in such a way that the thirty-seven aids to enlightenment are manifest without deviation toward any convictions. You should absorb yourself in contemplation in such a way that you are released in liberation without abandoning the passions that are the province of the world.

"'Reverend Sariputra, those who absorb themselves in contemplation in such a way are declared by the Lord to be truly absorbed in contemplation.'

"Lord, when I heard this teaching, I was unable to reply and remained silent. Therefore, I am reluctant to go to ask that good man about his sickness."

Then, the Buddha said to the venerable Mahamaudgalyayana, "Maudgalyayana, go to the Licchavi Vimalakirti to inquire about his illness."

Maudgalyayana replied, "Lord, I am indeed reluctant to go to the Licchavi Vimalakirti to inquire about his illness. Why? I remember one day when I was teaching the Dharma to the householders in a square in the great city of Vaisali, and the Licchavi Vimalakirti came along and said to me, 'Reverend Maudgalyayana, that is not the way to teach the Dharma to the householders in their white clothes. The Dharma must be taught according to reality.

"'Reverend Maudgalyayana, the Dharma is without living beings, because it is free of the dust of living beings. It is selfless, because it is free of the dust of desire. It is lifeless, because it is free of birth and death. It is without personalities, because it dispenses with past origins and future destinies.

"'The Dharma is peace and pacification, because it is free from desire. It does not become an object, because it is free of words and letters; it is inexpressible, and it transcends all movement of mind.

"'The Dharma is omnipresent, because it is like infinite space. It is without color, mark, or shape, because it is free of all process. It is without the concept of "mine," because it is free of the habitual notion of possession. It is without ideation, because it is free of mind, thought, or consciousness. It is incomparable, because it has no antitheses. It is without presumption of conditionality, because it does not conform to causes.

"'It permeates evenly all things, because all are included in the ultimate realm. It conforms to reality by means of the process of nonconformity. It abides at the reality-limit, for it is utterly without fluctuation. It is immovable, because it is independent of the six objects of sense. It is without coming and going, for it never stands still. It is comprised by voidness, is remarkable through signlessness, and is free of presumption and repudiation, because of wishlessness. It is without establishment and rejection, without birth or destruction. It is without any fundamental consciousness, transcending the range of eye, ear, nose, tongue, body, and thought. It is without highness and lowness. It abides without movement or activity.

"'Reverend Mahamaudgalyayana, how could there be a teaching in regard to such a Dharma? Reverend Mahamaudgalyayana, even the expression "to teach the Dharma" is presumptuous, and those who listen to it listen to presumption. Reverend Maudgalyayana, where there are no presumptuous words, there is no teacher of the Dharma, no one to listen, and no one to understand. It is as if an illusory person were to teach the Dharma to illusory people.

"'Therefore, you should teach the Dharma by keeping your mind on this. You should be adept in regard to the spiritual faculties of living beings. By means of the correct vision of the wisdom-eye, manifesting the great compassion, acknowledging the benevolent activity of the Buddha, purifying your intentions, understanding the definitive expressions of the Dharma, you should teach the Dharma in order that the continuity of the Three Jewels may never be interrupted.'

"Lord, when Vimalakirti had discoursed thus, eight hundred householders in the crowd conceived the spirit of unexcelled, perfect enlightenment, and I myself was speechless. Therefore, Lord, I am indeed reluctant to go to this good man to inquire about his illness."

Then, the Buddha said to the venerable Mahakasyapa, "Mahakasyapa, you go to the Licchavi Vimalakirti to inquire about his illness."

"Lord, I am indeed reluctant to go to the Licchavi Vimalakirti to inquire about his illness. Why? I remember one day, when I was in the street of the poor begging for my food, the Licchavi Vimalakirti came along and said to me, 'Reverend Mahakasyapa, to avoid the houses of the wealthy, and to favor the houses of the poor - this is partiality in benevolence. Reverend Mahakasyapa, you should dwell on the fact of the equality of things, and you should seek alms with consideration for all living beings at all times. You should beg your food in awareness of the ultimate nonexistence of food. You should seek alms for the sake of eliminating the materialism of others. When you enter a town, you should keep in mind its actual voidness, yet you should proceed through it in order to develop men and women. You should enter homes as if entering the family of the Buddha. You should accept alms by not taking anything. You should see form like a man blind from birth, hear sounds as if they were echoes, smell scents as if they were winds, experience tastes without any discrimination, touch tangibles in awareness of the ultimate lack of contact in gnosis, and know things with the consciousness of an illusory creature. That which is without intrinsic substance and without imparted substance does not burn. And what does not burn will not be extinguished.

"'Elder Mahakasyapa, if, equipoised in the eight liberations without transcending the eight perversions, you can enter the equanimity of reality by means of the equanimity of perversion, and if you can make a gift to all living beings and an offering to all the saints and Buddhas out of even a single measure of alms, then you yourself may eat. Thus, when you eat, after offering, you should be neither affected by passions nor free of passions, neither involved in concentration nor free from concentration, neither living in the world nor abiding in liberation. Furthermore, those who give such alms, reverend, have neither great merit nor small merit, neither gain nor loss. They should follow the way of the Buddhas, not the way of the disciples. Only in this way, Elder Mahakasyapa, is the practice of eating by alms meaningful.'

"Lord, when I heard this teaching, I was astonished and thought: 'Reverence to all bodhisattvas! If a lay bodhisattva may be endowed with such eloquence, who is there who would not conceive the spirit of unexcelled, perfect enlightenment? From that time forth, I no longer recommend the vehicles of the disciples and of the solitary sages but recommend the Mahayana. And thus, Lord, I am reluctant to go to this good man to inquire about his illness."

Then, the Buddha said to the venerable Subhuti, "Subhuti, go to the Licchavi Vimalakirti to inquire about his illness."

Subhuti replied, "Lord, I am indeed reluctant to go to this good man to inquire about his illness. Why? My Lord, I remember one day, when I went to beg my food at the house of the Licchavi Vimalakirti in the great city of Vaisali, he took my bowl and filled it with some excellent food and said to me, 'Reverend Subhuti, take this food if you understand the equality of all things, by means of the equality of material objects, and if you understand the equality of all the attributes of the Buddha, by means of the equality of all things. Take this food if, without abandoning desire, hatred, and folly, you can avoid association with them; if you can follow the path of the single way without ever disturbing the egoistic views; if you can produce the knowledges and liberations without conquering ignorance and the craving for existence; if, by the equality of the five deadly sins, you reach the equality of liberation; if you are neither liberated nor bound; if you do not see the Four Holy Truths, yet are not the one who "has not seen the truth"; if you have not attained any fruit, yet are not the one who "has not attained"; if you are an ordinary person, yet have not the qualities of an ordinary person; if you are not holy, yet are not unholy; if you are responsible for all things, yet are free of any notion concerning anything.