Vimalakirti Nirdesa Sutra
Chapter 7: Looking at Living Beings
Then Manjusri asked Vimalakirti: “ How should a Bodhisattva regard all beings?” Vimalakirti replied and said: “ A Bodhisattva should regard all beings as a magician regards his magical creations created by himself; he should regard them as a wise man regards the moon in water, as his own reflections in a mirror, and again as a mirage in the summer season, as the echo of a calling voice, as clouds in the sky, as foams in the stream, as bubbles on the surface of water, as the solidity of the plantain tree, as the durability of lightning, as a fifth Element, as a sixth Skandha, as a seventh Consciousness, as a thirteenth Ayatana, as a nineteenth Dhatu. And again a Bodhisattva should regard all beings as forms in the Formless World (arupa-dhatu), as a sprout of burnt seed, as egoism held by the Srota-apanna sages, as a rebirth of the Anagamin sages, as the three passions entertained by Arhat sages, as a feeling of greed and anger and idea of violating rules in the mind of a Bodhisattva after attaining to the state of Acquiescence, as residual impressions in a Buddha, as colours seen by the blind, as the breathings of one who has entered the meditation of complete annihilation, as the traces of birds in the sky, as the conception of a barren Woman, as passions felt by magically created person, as dream visions after awaking, as the rebirth of one who has entered Nirvana, as smokeless fire.”
Manjusri then asked : “ When a Bodhisattva regards [all beings thus], how can he practise mercy? ”
Practice the mercy of complete annihilation as there is no birth. Practice the mercy of noheat as there is no passion.
Practice the mercy of non-resistance as there is nothing produced. Practice the mercy of non-duality things as within and without do not coalesce. Practice the mercy of indestructibility as all things are ultimately extinguished. Practice the mercy of solidity as the mind is never destroyed. Practice the mercy of purity as the nature of things is pure. Practice the mercy of infinity as [individual works] are like the sky. Practice the mercy of the Arhat as he slays passions which are enemies. Practice the mercy of the Bodhisattva as he bestows peace on all beings. Practice the mercy of the Tathagata as he attains to the nature of suchness. Practice the mercy of the Buddha as he enlightens all beings. Practice the mercy of spontaneity as it is to be attained without effort. Practice the mercy of Bodhi as [all things] are equal and of one taste. Practice the mercy of peerlessness as all desires are exterminated. Practice the mercy of great compassion as it leads all beings to the Mahayana. Practice the mercy of indefatigability as it makes one contemplate the emptiness and the selflessness of things. Practice the mercy of law-charity as nothing should be grudged. Practice the mercy of Morality as it effects the conversion. Practice the mercy of Patience as it protects himself and others. Practice the mercy of Diligence as it protects all beings. Practice the mercy of Meditation as he enjoys no sensuous pleasure. Practice the mercy of Wisdom as he knows what the proper time is. Practice the mercy of the Necessary Means as he manifests himself in all things. Practice the mercy of non-concealment as his straight mind is pure. Practice the mercy of profound mind as he is free from mixed deeds. Practice the mercy of non-deception as he is free from falsity.
Practice the mercy of peacefulness as he helps us to obtain the happiness of Buddha. Thus is shown the mercy of a Bodhisattva.” Manjusri again asked : “
What is compassion ? ” Vimalakirti replied: “When a Bodhisattva shares with all beings whatever merits he has acquired by his doings—this is called compassion. [Manjusri again asked :] “
What is joy?” [Vimalakirti] replied : “ When others are benefited, a Bodhisattva rejoices in it showing no reluctance whatever.” “’
What is indifference?” He replied: “Whatever happiness and bliss that may accrue from his deeds he has no desire to appropriate [to himself].”
Again Manjusri asked : “ In what should a Bodhisattva who fears mortal existence find his refuge ? ” Vimalakirti replied : “ A Bodhisattva who is in fear of mortal existence should rely upon the power of the merits of Tathagata.”
Manjusri again asked : “ If he wish to rely upon the power of the merits of Tathagata, what should he abide in ? ” He replied : “ A Bodhisattva who relies upon the power of the merits of Tathagata should abide in saving all beings.”
Again he asked : “ If he wish to save all beings, -what should he remove ? ” He replied : “ A Bodhisattva who wishes to save all beings should remove his passions.”
Again he asked : “ If he wish to remove his passions, what should he practise ? ” He replied : “ He should practise the right thought.”
Again he asked: “How should he practice the right thought?” He replied : “ He should realise that there is neither birth nor death.”
Again he asked : “ What is that which has no birth and what is that which has no death?” He replied: “The evil is never born and the good never dies.”
Again he asked : “ What is the root of the good and the evil ? ” He replied : “ The body is the root of both.”
Again he asked: “ What is the root of the body?” He replied: “Desire is the root.” Again he asked : “
What is the root of no-abiding ? ” “ As to no-abiding, it has no root. O Manjusri, all things come from the root of no-abiding.”
At that time there was in the chamber of Vimalakirti a heavenly maiden who, having beheld those great persons and heard the Law preached, manifested herself there. She now, scattered heavenly flowers upon all the Bodhisattvas and great disciples. When the flowers touched those Bodhisattvas they fell from them, but when they touched any one of those disciples they clung to him and did not fall. All the disciples strove to remove the flowers with their supernatural power but in vain.
The heavenly maiden said: “ Thou shouldst not deem these flowers unlawful. And why? These flowers discriminate not between one thing', and another; it is thou thyself that does cherish the thought of discrimination. So far as the Law of Buddha is concerned, if any mendicant has discrimination in his mind he is said to be unlawful; if there be no discrimination nothing is unlawful; Behold those Bodhisattvas to whom the flowers never cling, because they have exterminated all thoughts of discrimination. Just as when a man has fear in his mind evil spirits take the opportunity to enter into him, even so since these disciples cherish fear of mortal existence, things such as form, sound, odour, flavour, and touch take the opportunity to tempt them. With those who are far above fear, the passions of the five senses can do nothing with them. If passion remains the flowers cling; when passion is extinguished the flowers can no longer cling.”
Sariputra asked : “ How long hast thou remained here in this chamber?” She replied: “I have remained here in this chamber since thy liberation.”
The heavenly maiden asked again : “ Why art thou silent in spite of being the most venerable and intelligent?” Sariputra .said: “ Liberation is beyond words. Therefore I know not what to say.
The heavenly maiden said: “ All words and letters are aspects of liberation. And Why ? Liberation is neither within nor in the midst; letters are also neither within nor without nor in the midst. Therefore O Sariputra., it is impossible to speak of liberation separated from letters. And why ? All things are aspects of liberation.”
Sariputra asked : “ Is it not liberation to be free from passion, anger and ignorance ? ” The heavenly maiden said : “ Buddha calls it liberation to be free from passion, anger, and ignorance, only for the sake of beings who are self-assertive. To those who are not self-assertive Buddha declares that the nature of passion, anger, and ignorance is liberation itself.”
Sariputra said : “ O maiden, rightly said ! rightly said ! What has made thee so eloquent ? ” She replied : “ I have obtained nothing ; and I have attained to nothing. Therefore am I so eloquent. And why ? If one thinks that he has either-obtained or attained to something, then he is said to be self-assertive in the Law of Buddha.”
Sariputra said : “ Which of the three vehicles dost thou desire?” She replied: “I become a Sravaka when I lead beings by the teaching of Sravakas; I become a Pratyeka-Buddha when I lead beings by the doctrine of causation; I become the great vehicle when I lead beings by the doctrine of great compassion. O Sariputra, just as a man having entered a forest of Campaka blossoms he smells only the odour of these blossoms and nothing else even so one having entered this chamber inhales only the odour of the virtues of Buddha, and is no longer desirous of the odour of other virtues either of Sravakas or Pratyeka-Buddhas.
O Sariputra, any [beings], either Sakra, or Brahman, or the four guardian gods, or deities, or serpents, or goblins, all entering this chamber, hear only tins excellent man preaching the law; and when they go out, they all cherish the thought of supreme enlightenment, finding pleasure in the odour of the virtues of Buddha.
O Sariputra, I have stayed here in this chamber for twelve years and have never heard the doctrine either of the Sravaka or the Pratyeka-Buddha, hearing only the law of the Bodhisattva which has been taught by all Buddhas, and is unfathomable, full of great mercy and compassion.
“ O Sariputra, there are in this chamber ever manifested the eight unobtainable things which have never existed before. What are they ? This chamber is ever illumined with golden light both by day and night, the light neither of the sun nor the moon being regarded as bright; this is the first of those things which are unobtainable and have never existed before.
He who enters this chamber never suffers from passion; this is the second of those things which are unobtainable and have never existed before.
This chamber is ever frequented by such beings as Sakra Brahman and Bodhisattvas of different regions; this is the third of those things, which are unobtainable and have never existed before.
There in this chamber is always proclaimed the Law of the six Paramitas which enables one to the state of infallibility; this is the fourth of those things which are unobtainable and have never existed before. There is in this chamber excellent music ever performed by heavenly beings, countless sounds of converting doctrines being sent forth from the strings ; this is the fifth of those things which are unobtainable and have never existed before.
There are in this chamber four great stores full of treasures which are never exhausted, however liberally they are given away to the poor and needy; this is the sixth of those things which are unobtainable and never existed before.
There in this chamber all the Buddhas of all the ten quarters led by Sakyamuni, Amitabha, Akshobhya, Ratnasri, Ratnatejas, Ratnacandra, Ratna-vyuha, Durdharsha, Simhaghosha and Sarvarthasiddha, at any moment this excellent man wills, come to expound the mine of the Law which is the secret essence of all the Buddhas; and they return when their task is done; this is the seventh of those things which are unobtainable and have never existed before.
There in this chamber all the magnificent heavenly palaces and all the pure lands of all the Buddhas are manifested ; this is the eighth of those things which are unobtainable and have never existed before.
“ O Sariputra, there are ever manifested in this chamber these eight unobtainable things which have never existed before. Who witnessing these miraculous phenomena finds pleasure in the Law of Sravakas?”
Sariputra asked “ Why dost thou not change thy form of womanhood ? ” The heavenly maiden replied : “ During these past twelve years I have seen no womanly form; into what form shall I change ? When a magician produces an apparition of a woman, if some one should ask him: ‘ Why dost thou not change this Womanly form ? ’ would such a z* question be right?”
Sariputra replied: “Nay, the creation of a magician has no fixed form ; what is there that is to be changed here ?” She then said : “ Even so, all things have no fixed form; why dost thou dare to ask me to change my woman-form ? ”
At that moment the heavenly maiden through her supernatural power, transformed Sariputra into a form like unto herself, and she manifested herself as Sariputra and asked him : “ Why dost thou not change thy form of womanhood ? ” Then. Sariputra in the form of the heavenly maiden replied :
I know not what to change, being transformed into the form of a woman.” She said : “O Sariputra, if thou couldst change this thy form of woman then all women could be changed ; just as thou appearest in the form of a woman without being a woman, even so all women only appear to be women; though they appear to be so yet they are not. Therefore Buddha has spoken, ‘all things are neither male nor female.’”
As soon as the heavenly maiden withdrew her supernatural power the form of Sariputra became as before. She asked Sariputra : “Now where is thy form of woman?” Sariputra replied: “ The form of woman is neither existing nor not existing.”
She said : “ Even so, all things are neither existing nor not existing. This is what is taught by Buddha, that [things] are neither existing nor not existing.”
Sariputra asked the heavenly maiden: “ In what place wilt thou be reborn after thou goest from hence ? ” The heavenly maiden replied: “I follow the way of birth as taught by Buddha.”
Sariputra asked: “ When wilt thou attain to supreme enlightenment ? ” She replied : “ When thou becomest again an ignorant man, then shall I attain to supreme enlightenment.”
She said : “ It is also against reason that I shall attain to supreme enlightenment. And why ? Bodhi has no abode; therefore there is no one who attains.”
Sariputras said : “ All Buddhas equal in number to the sands of the river Ganga are attaining to or have attained to or will attain to supreme enlightenment—what does that then mean ? ” She said: “ It is because of the letters and numbers of those worlds that we speak of the past, the present, and the future; but in enlightenment there is neither past nor present nor future.” She asked : “ O Sariputra, hast thou attained to the way of Arhat?”
She said : “ Even so it is with all the Buddhas and Bodhisattvas; they have attained to supreme enlightenment because there is nothing to attain.”
Then Vimalakirti spoke to Sariputra and said : “ This heavenly maiden having honoured ninety-two millions of Buddhas is now able to exercise the supernatural powers of a Bodhisattva ; having realised all her desires she has obtained the acquiescence in the eternal law, and having realised the state of steadfastness she manifests herself as she wills and in consequence of her original vows she teaches all beings.”