(4) Now if he can but suppose that he will bring it to pass to be doubted of in any heart, he will not fail to use his utmost skill, pains and labour therein. Already I see very well that he has it in his purpose.

(29) If any one should wish to get the kingdom for himself, and to effect this by what he does, I see that he will not succeed. The kingdom is a spirit-like thing, and cannot be got by active doing. He who would so win it destroys it; he who would hold it in his grasp loses it. The course and nature of things is such that What was in front is now behind; What warmed anon we freezing find. Strength is of weakness oft the spoil; The store in ruins mocks our toil. Hence the sage puts away excessive effort, extravagance, and easy indulgence.

(45) o) Preaching the ending of the eight sad conditions is the Buddhahood his land will be free from these evil states.

(48) So, Ratna-rasi, because of his straightforward mind, a Bodhisattva can act straightforwardly; because of his straightforward deeds, he realizes the profound mind; because of his profound mind his thoughts are kept under control; because of his controlled thoughts, his acts accord with the Dharma (he has heard); because of his deeds in accord with the Dharma, he can dedicate his merits to the benefit of others; because of this dedication, he can make use of expedient methods (upaya); because of his expedient methods, he can bring living beings to perfection; because he can bring them to perfection, his Buddha land is pure; because of his pure Buddha land, his preaching of the Dharma is pure; because of his pure preaching, his wisdom is pure; because of his pure wisdom, his mind is pure, and because of his pure mind, all his merits are pure. Therefore, Ratna-rasi, if a Bodhisattva wants to win the pure land, he should purify his mind and because of his pure mind, the Buddha land is pure.”

(10) Rest in inaction, and the world will be good of itself. Cast your slough. Spit forth intelligence. Ignore all differences. Become one with the infinite. Release your mind. Free your soul. Be vacuous. Be Nothing! "Let all things revert to their original constitution. If they do this, without knowledge, the result will be a simple purity which they will never lose; but knowledge will bring with it a divergence therefrom. Seek not the names nor the relations of things, and all things will flourish of themselves." "Your Holiness," said the Spirit of the Clouds, as he prostrated himself and took leave, "has informed me with power and filled me with mysteries. What I had long sought, I have now found." The men of this world all rejoice in others being like themselves, and object to others not being like themselves. Those who make friends with their likes and do not make friends with their unlikes, are influenced by a desire to differentiate themselves from others. But those who are thus influenced by a desire to differentiate themselves from others,—how will they find it possible to do so? To subordinate oneself to the majority in order to gratify personal ambition, is not so good as to let that majority look each one after his own affairs. Those who desire to govern kingdoms, clutch at the advantages of the Three Princes without seeing the troubles involved. In fact, they trust to luck. But in thus trusting to luck not to destroy the kingdom, their chances of preserving it do not amount to one in ten thousand, while their chances of destroying it are ten thousand to nothing and even more. Such, alas! is the ignorance of rulers.

(36) When he is perfected in truth, all acts and their fruits depend on him.

(1) Thus have I heard, once upon a time the Buddha sojourned in the Amra park at Vaisali with an assembly of eight thousand great bhiksus. With them, here were thirty-two thousand Bodhisattvas, who were well known for having achieved all the perfections that lead to the great wisdom. They had received instructions from many Buddhas and formed a Dharma-protecting citadel. By upholding the right Dharma, they could fearlessly give the lion’s roar to teach sentient beings; so their names were heard in the ten directions. They were not invited but came to the assembly to spread the teaching on the Three Treasures to transmit it in perpetuity. They had overcome all demons and defeated heresies; and their six faculties, karmas of deeds, words and thoughts were pure and clean; being free from the (five) hindrances and the (ten) bonds. They had realized serenity of mind and had achieved unimpeded liberation. They had achieved right concentration and mental stability, thereby, acquiring the uninterrupted power of speech. They had achieved all the (six) paramitas: charity (dana), discipline (sila), patience (ksanti), devotion (virya), serenity (dhyana) and wisdom (prajna), as well as the expedient method (upaya) of teaching which completely benefit self and others. However, to them, these realizations did not mean any gain whatsoever for themselves, so, that they were in line with the patient endurance of the uncreate (anutpattika-dharma-ksanti). They were able to turn the wheel of the Law that never turns back. Being able to interpret the (underlying nature of) phenomena, they knew very well the roots (propensities) of all living beings; they surpassed them all and realized fearlessness.

(332) Strive eagerly to be victorious over every man in prudence; maintain self-sufficiency.

(57) A state may be ruled by (measures of) correction; weapons of war may be used with crafty dexterity; (but) the kingdom is made one's own (only) by freedom from action and purpose. How do I know that it is so? By these facts:--In the kingdom the multiplication of prohibitive enactments increases the poverty of the people; the more implements to add to their profit that the people have, the greater disorder is there in the state and clan; the more acts of crafty dexterity that men possess, the more do strange contrivances appear; the more display there is of legislation, the more thieves and robbers there are. Therefore a sage has said, 'I will do nothing (of purpose), and the people will be transformed of themselves; I will be fond of keeping still, and the people will of themselves become correct. I will take no trouble about it, and the people will of themselves become rich; I will manifest no ambition, and the people will of themselves attain to the primitive simplicity.'

(19) As all kings in this world. With mercy He used His ‘ten powers’ to make this change. The witnesses praise the Buddha. I bow to the most Honoured One in the three realms. The whole assembly (now) take refuge in the King of The Law. Those gazing at Him are filled with joy, each seeing the Bhagavat before him; ‘tis one of His eighteen characteristics.

(1) In the great town of Vaisai, there was an elder called Vimalakirti, who had made offerings to countless Buddhas and had deeply planted all good roots, thereby, achieving the patient endurance of the uncreate. His unhindered power of speech enabled him to roam everywhere using his supernatural powers to teach others. He had achieved absolute control over good and evil influences (dharani) thereby, realizing fearlessness. So he overcame all passions and demons, entered all profound Dharma-doors to enlightenment, excelled in Wisdom perfection (prajna-paramita) and was well versed in all expedient methods (upaya) of teaching, thereby, fulfilling all great Bodhisatva vows. He knew very well the mental propensities of living beings and could distinguish their various (spiritual) roots. For along time, he had trodden the Buddha-path and his mind was spotless. Since he understood Mahayana, all his actions were based on right thinking. While dwelling in the Buddha’s awe-inspiring majesty, his mind was extensive like the great ocean. He was praised by all Buddhas and revered by Indra, Brahma and worldly kings.

(22) Vimalakirti said:

“As you have said, the Bodhisattvas of this world have strong compassion and their lifelong works of salvation for all living beings surpass those done in other pure lands during hundreds and thousands of aeons. Why? Because they achieved ten excellent deeds which are not required in other pure lands. What are these ten excellent deeds? They are: 1, charity (dana) to succour the poor; 2, precept-keeping (sila) to help those who have broken the commandments; 3, patient endurance (ksanti) to subdue their anger; 4, zeal and devotion (virya) to cure their remissness; 5, serenity (dhyana) to stop their confused thoughts; 6, wisdom (prajna) to wipe out ignorance; 7, putting an end to the eight distressful conditions for those suffering from them; 8, teaching Mahayana to those who cling to Hinayana; 9, cultivation of good roots for those in want of merits; and 10, the four Bodhisattva winning devices for the purpose of leading all living beings to their goals (in Bodhisattva development). These are the ten excellent deeds.”

(271) Not only by discipline and vows, not only by much learning, not by entering into a trance, not by sleeping alone, do I earn the happiness of release which no worldling can know. Bhikshu, be not confident as long as thou hast not attained the extinction of desires.

(75) 'One is the road that leads to wealth, another the road that leads to Nirvâna;' if the Bhikshu, the disciple of Buddha, has learnt this, he will not yearn for honour, he will strive after separation from the world.

(26) The Buddha said:

“Ananda, do not give way to backsliding. Why? Because I have said that you have heard much more about the Dharma than the sravakas but not than the Bodhisattvas. Ananda, a wise man should not make a limited estimate of the Bodhisattva stage (because) the depths of the oceans can be measured but the Bodhisattva’s serenity, wisdom, imperturbability, power of speech and all his merits cannot be measured. Ananda, let us put aside the Bodhisattva conduct. The transcendental powers which Vimalakirti has demonstrated today cannot be achieved by all sravakas and pratyeka-buddhas using their spiritual powers for hundreds and thousands of aeons.”

(3) A man was always complaining of the bitterness of poverty, so Ibrahim Adham said to him: "My son, perhaps you have not paid for your poverty?' The man replied: "What you say is nonsense, how can one buy poverty?' "I at least,' said Adham, "have chosen it voluntarily and I have bought it at the price of the kingdom of the world. And I would still buy a moment of this poverty for a hundred of those worlds.'

Men who have a thirst for self-perfection stake both soul and body on the issue. The bird of aspiration soars to God,

lifted on the wings of faith above things temporal and spiritual. If you have not this aspiration it is better to withdraw.

(2) When one sets out to carry out one's decision, care must be taken to see that everything can proceed in a comfortable, easy manner. Too much must not be demanded of the heart. One must be careful that, quite automatically, heart and power correspond to one another. Only then can a state of quietness be attained. During this quiet state the right conditions and the right place must be provided. One must not sit down (to meditate) in the midst of frivolous affairs. That is to say, one must not have any vacuities in the mind. All entanglements must be put aside and one must be supreme and independent. Nor must the thoughts be directed toward the right procedure. If too much trouble is taken there

(2) If, early in the morning, a man can rid himself of all entanglements and meditate from one to two double hours, and then can orientate himself toward all activities and outside things in a purely objective, reflex way, and if this can be continued without any interruption, then after two or three months, all the perfected Ones come from Heaven and sanctify such behaviour.

(3) Bodhisattva Ruler of the World:

The Buddha then said to the Bodhisattva Ruler of the World:

“You call on Vimalakirti to inquire after his health on my behalf.”

Ruler of the World replied:

“World Honoured One, I am not qualified to call on him and inquire after his health. I still remember that once as I was staying in a vihara, a demon like Indra appeared followed by twelve thousand goddesses (devakanya) playing music and singing songs. After bowing their heads at my feet they brought their palms together and stood at my side. I mistook the demon for Sakra and said to him:

‘Welcome, Sakra, although you have won merits, you should guard against passion (arising from music, song and sex). You should look into the five desires (for the objects of the five senses) in your practice of morality. You should look into the impermanence of body, life and wealth in your quest of indestructible Dharma (i.e. boundless body, endless life and inexhaustible spiritual wealth.).’

He said:

‘Bodhisattva, please take these twelve thousand goddesses who will serve you.’ I replied: ’Sakra, please do not make to a monk this unclean offering which does not suit me.’ “Even before I had finished speaking, Vimalakirti came and said:

‘He is not Sakra; he is a demon who comes to disturb you.’ He then said to the demon:

‘You can give me these girls and I will keep them.’

The demon was frightened, and being afraid that Vimalakirti might give him trouble, he tried to make himself invisible but failed, and in spite of his use of supernatural powers, he could not go away. Suddenly a voice was heard in the air, saying:

‘Demon, give him the girls and then you can go.’ Being scared, he gave the girls.’

At that time, Vimalakirti said to them:

“The demon has given you to me. You can now develop a mind set on the quest of supreme enlightenment.” Vimalakirti then expounded the Dharma to them urging them to seek the truth. He declared:

‘You have now set your minds on the quest for the truth and can experience joy in the Dharma instead of in the five worldly pleasures (arising from the objects of the five senses).’ “They asked him:

‘What is this joy in the Dharma?’

“He replied:

‘Joy in having faith in the Buddha; joy in listening to the Dharma; joy in making offerings to the Sangha; and joy in forsaking the five worldly pleasures; joy in finding out that the five aggregates are like deadly enemies; that the four elements (that make the body) are like poisonous snakes; and that the sense organs and their objects are empty like space; joy in following and upholding the truth; joy in being beneficial to living beings; joy in revering and making offerings to your masters; joy in spreading the practice of charity (dana); joy in firmly keeping the rules of discipline (sila); joy in forbearance (ksanti); joy in unflinching zeal (virya) to sow all excellent roots; joy in unperturbed serenity (dhyana); joy in wiping out all defilement that screens clear wisdom (prajna); joy in expanding the enlightened (bodhi) mind; joy in overcoming all demons; joy in eradicating all troubles (klesa); joy in purifying the Buddha land; joy in winning merits from excellent physical marks; joy in embellishing the bodhimandala (the holy site); joy in fearlessness to hear (and understand ) the profound Dharma; joy in the three perfect doors to nirvana (i.e. voidness, formlessness and inactivity) as contrasted with their incomplete counterparts (which still cling to the notion of objective realization); joy of being with those studying the same Dharma and joy in the freedom from hindrance when amongst those who do not study it; joy to guide and convert evil men and to be with men of good counsel; joy in thestat of purity and cleanness; joy in the practice of countless conditions contributory to enlightenment. All this is the Bodhisattva joy in the Dharma.’

At that time, the demon said to the girls:

‘I want you all to return with me to our palace.’

The girls replied:

‘While we are here with the Venerable Upasaka, we delight in the joy of the Dharma; we no longer want the five kinds of worldly pleasures.’

(7) The Buddha said: “Excellent, Maitreya, excellent; as you have said, I will help you achieve this great joy.”