Vimalakirti Nirdesa Sutra
Chapter 9: Initiation Into the Non-Dual Dharma
Then Vimalakirti spoke to all the Bodhisattvas and said: “ O sirs, how can a Bodhisattva enter the doctrine of nonduality ? I beg of you to explain it according to your way of understanding.”
There was in the assembly a Bodhisattva named Dharmesvara who spoke thus: “ O sirs, birth and death make a duality: but things are essentially uncreated, and therefore now they are not to be annihilated. To attain to the acquiescence in the law of no-birth—this is to enter the doctrine of non-duality.”
Srigupta Bodhisattva said: “ I and Mine make a duality; because there is no I there is no Mine. This is said to enter the doctrine of non-duality.”
Animesha Bodhisattva said: ‘ Perceiving and not perceiving make a duality; if there is no perceiving of things they are unobtainable; as they are unobtainable there is neither seizing nor abandoning; there is no working, nor is there any function. This is to enter the doctrine of non-duality.”
Srisiras Bodhisattva said: “ Purity and impurity make a duality; if one penetrates into the true nature of impurity, one sees that there is no purity and thus attains to the state of annihilation. This is to enter the doctrine of non-duality.”
Sunakshatra Bodhisattva said: “ Moving and remembering make a duality; if there is no moving, there is no remembering, and if there be no remembering, then there is no discrimination. This is to enter the doctrine of nonduality. ’ ’
Sunetra Bodhisattva said: “ Oneness and nothingness make a duality; if we know oneness that is nothingness, and if we do not get attached to nothingness, we enter into the state of sameness. This is to enter the doctrine of nonduality. ’ ’
Subahu Bodhisattva said; “ The Bodhisattva-mind and the Sravaka-mind make a duality; if we understand that the nature of mind is empty like a phantom, there is neither the Bodhisattva-mind nor the Sravaka-mind. This is to enter the doctrine of non-duality. ”
Pushya Bodhisattva said: ‘‘Good and not-good make a duality; if we entertain no thought of good and not-good, then we attain the realm of unconditionality and have a thorough understanding of truth. This is to enter the doctrine of non-duality.”
Simha Bodhisattva said: “ Sin and morality make a duality; when one.fully understands that the nature of sin is not different from that of morality and penetrates this characteristic (of the truth) by the diamond-wisdom, he realises that there is neither bondage nor deliverance. This is to enter the doctrine of non-duality.”
Simhamati Bodhisattva said: ‘ ‘ Passion and passionlessness make a duality; when one understands that all things are equal, then he cherishes not the ideas of passion and passionlessness, and neither does he attach himself to form .nor does he abide in formlessness. This is to enter the doctrine of non-duality. ’ ’
Suddhamati Bodhisattva said: ‘ ‘ The created and the uncreated make a duality; when one is separated from all ideas, then his mind becomes like the sky, and, being in possession of pure wisdom, it is not hindered by anything. This is to enter the doctrine of non-duality.”
Narayana Bodhisattva said: “Worldliness and unworldliness make a duality; when one comprehends that the nature of this-worldliness is empty, then he attains unworldliness; there is neither coming nor going from one to the other, and there is also neither overflowing nor scattering. This is to enter the doctrine of non-duality. ”
Sadhumati Bodhisattva said: ‘ ‘ Samsara (transmigration) and Nirvana make a duality; but when one understands the nature of Samsara, then he understands that there is neither Samsara nor bondage nor liberation nor burning nor extinction. To understand thus is to enter the doctrine of non-duality.”
Pratyaksha Bodhisattva said: ‘ ‘ The exhaustible and the inexhaustible make a duality. But whether things are ultimately exhausted or not exhausted, there is really nothing exhausted. As there is really nothing exhausted there is emptiness; and there is thus neither exhaustion nor nonexhaustion in emptiness. To understand thus is to enter the doctrine of non-duality.”
Samantagupta said: ‘ ‘ Self and selflessness make a duality. But as self is unobtainable how can selflessness be obtainable? When one understands the true nature of self he no longer cherishes [the idea of] duality. This is to enter the doctrine of non-duality.”
Vidyuddeva Bodhisattva said: ‘ ‘ Knowledge and ignorance make a duality. But the true nature of ignorance is knowledge ; knowledge is not obtainable as it is beyond all ideas. In this to remain the same and be free from the thought of duality is to enter the doctrine of non-duality.”
Priyadarsana Bodhisattva said; “Form and emptiness of form make a duality. But form itself is emptiness; and that emptiness is not form extinguished, but the nature of form is in itself emptiness. And the same may be said of the other Skandhas: mind, conception, conformation, and consciousness : for instance; consciousness and the emptiness of consciousness make a duality. But consciousness itself is emptiness; and emptiness is not consciousness extinguished but the nature of consciousness is in itself emptiness. To understand this is to enter the doctrine of non-duality. ”
Aruna Bodhisattva said: ‘ ‘ [Of the five elements] the transciency of the first four and that of the fifth element ether make a duality. The nature of the first four elements is in itself that of ether element. Because the present is as empty as the past and the future. When the nature of the elements is comprehended, thus then he is said to enter the doctrine of non-duality.”
Sumati Bodhisattva said: ‘ ‘ Eye and form make a duality. When one comprehends the nature of the eye, then he no longer desires form, nor is he offended, or infatuated with it. This is called annihilation. The same may be said of the twelve Ayatanas: ear and sound, nose and odour, tongue and taste, body and touch, or mind and ideas; that is: mind and ideas make a duality. When one comprehends the nature of the mind, then he no longer desires ideas, nor is he offended or infatuated with it. This is called annihilation. To abide in this comprehension is to enter the doctrine of non-duality.”
Akshayamati Bodhisattva said: “ Charity and transference of its merits towards [the acquirement of] omniscience make a duality. Charity is in itself the transfering of merits towards omniscience. The same may be said of the other Para-mitas: discipline, patience, diligence, meditation, and wisdom. They and the transfering of their merits towards omniscience make a duality. They are in themselves the transfering of merit towards omniscience. To enter thus into the oneness of things is to enter the doctrine of non-duality.”
Gambhiramati Bodhisattva said: “ Emptiness, formlessness, and aimlessness make a set of dualities. Emptiness is formlessness, and formlessness is aimlessness. When emptiness, formlessness, and aimlessness are attained, thoughtlessness and mindlessness are realised. To have the three ways of emancipation in each one of them—this is to enter the doctrine of non-duality.”
^antendriya Bodhisattva said: “Buddha, the Law, and the Brotherhood make a set of dualities. Buddha is the Law, and the Law is the Brotherhood; this triple treasure is in nature uncreated like emptiness of space; even so are all things. To behave in accordance with this view is to enter the doctrine of non-duality.”
Cittanavarana Bodhisattva said: ‘ ‘ The body and its annihilation make a duality. The body is in itself its annihilation. And why ? When one understands the true nature of the body, then he cherishes no longer the idea that there is the body and there is its annihilation. There is no duality or distinction between the body and its annihilation. Not to be astonished at this, nor to be afraid of it, is to enter the doctrine of non-duality.”
Pradhanakusala Bodhisattva said: “ Body, speech, and mind make a set of dualities. This triple activity has no character of action in it. The non-activity of the body is the non-activity of speech, and the non-activity of speech is the non-activity of mind. This triple non-activity is the non-activity of all things. When one is in accordance with the wisdom of non-activity is to enter the doctrine of non-duality.”
Punyakshetra Bodhisattva said: “Meritorious deeds, demeritorious deeds, and indifferent deeds—they make a set of dualities. This triplicity of deeds is in itself empty, as they are neither meritorious, nor demeritorious, nor indifferent. He whose mind is not disturbed by these deeds is said to enter the doctrine of non-duality.”
Pushpavyuha Bodhisattva said: ‘ ‘ From the idea of self there arises the idea of self and not self, which makes a duality. He who understands the true nature of self does not cherish the idea of this duality. When he does not abide in either of this dualism he has no consciousness. When there is no such consciousness one is said to enter the doctrine of non-duality.”
Srigarbha Bodhisattva said: “When a man thinks that he has taken hold of something there is a duality in his mind; when he has no such consciousness he has no consciousness of attainment, nor of abandonment. This is to enter the doctrine of non-duality. ”
Candrottama Bodhisattva said: “ Darkness and light make a duality. When there is neither darkness nor light, then this duality disappears. And why ? When one enters the contemplation of the extinction of sense and thought he sees neither darkness nor light; even so are all things. He who comprehends equality therein he is said to enter the doctrine of non-duality.”
Ratnamudrahasta Bodhisattva said: “To be attached to Nirvana and not to be detached from the world—these make a duality. When he is not attached to Nirvana and renounces not the world, there is no longer duality. And why ? If there is bondage then there is deliverance. If there is nothing bound from the beginning, who will seek for deliverance ? When there be neither bondage nor deliverance then there is neither attachment nor detachment. This is said to enter the doctrine of non-duality.”
Cudamaniraja Bodhisattva said: “ Righteousness and falsehood make a duality. He who abides in righteousness makes no distinction between righteousness and falsehood. When he is free from this duality he is said to enter the doctrine of non-duality.”
Tattvarata Bodhisattva said: ‘ ‘ Reality and non-reality make a duality. He who sees a reality as it is, does not even see it as distinct from another reality. How much more so with non-reality ? And why ? Reality cannot be seen by the fleshly eye; it is only seen by the eye of wisdom. And in this eye of wisdom there is nothing seen nor unseen. This is to enter the doctrine of non-duality.”
Thus all the Bodhisattva each having expressed his own view, Manjusri was now asked: “What is meant by Bodhisattva’s entering into the doctrine of non-duality ?
Manjusri replied: “According to my view, with regard to all things there is nothing to be said nor to be expressed, nor to be thought about them; they transcend all questioning and answering. This is to enter into the doctrine of non-duality.”
Then Manjusri asked Vimalakirti: “Now each of us has expressed his view; O sir, I wish thou wilt express thy view as to what is meant by Bodhisattva’s entering into the doctrine of non-duality.”
Vimalakirti remained silent and said not a word. Then Manjusri praised him saying: “Well done, well done, ultimately not to have any letters or words, this is indeed to enter the doctrine of non-duality.”