(1) At that time Sariputra thought to himself: ‘ ‘ The meal time draws nigh; where should those Bodhisattvas take their meal?” Then Vimalakirti knowing his thought thus spoke to him: “The Eightfold Liberation is preached by Buddha and thou shouldst receive and practice it; why shouldst thou think of material food when thou desirest to hear the law ? But if thou wouldst eat, wait for a space, when I shall be able to obtain such food as thou hast never tasted before.”

(6) Then Gautama went to the king's place, and when he had come to him, the king offered him proper respect. In the morning the king went out on his way to the assembly . The king said to him: 'Sir, Gautama, ask a boon of such things as men possess.' He replied: 'Such things as men possess may remain with you. Tell me the speech which you addressed to the boy.'

(6) Buddha then said to Sudatta a son of a Wealthy merchant: “ Go thou to Vimalakirti to inquire after his health.” Sudatta replied to Buddha and said: “ I am not worthy to go and inquire after his health, and why ? I remember once at my father’s house, I performed a great charity festival for full seven days, offering food to all Sramanas, Brahmans and heretics as well as to the poor, the humble, the suffering, and beggars. When the period of seven days expired, Vimalakirti came into the assembly and said to me: ‘ O son of the wealthy merchant, the great charity festival should not be conducted in such a manner as thou hadst. Thou shouldst conduct a charity festival of spiritual gifts. What have we to do with the bestowal of material wealth ? ’ I inquired : ‘ Sir, What is the spiritual charity festival ? [He replied :] ‘ The spiritual charity festival is not in succession but all simultaneously. It is to look after the welfare of all beings at one and the same time. This is called the spiritual charity festival.’ ‘ What does it mean ? ’ ‘ For the sake of enlightenment thou shouldst cherish the thought of mercy. For the sake of salvation thou shouldst cherish the thought of great compassion. For the maintenance of the true law thou shouldst cherish the thought of joy. For the attainment of knowledge thou shouldst dwell in the thought of impartiality. Removing all covetousness, virtue of charity should be practised. To teach the trespassers of morality, rules of discipline should be observed. Possessing the doctrine of selflessness cherish the Kshanti Paramita. Being far above the forms of body and mind cherish the Virya Paramita. Obtaining the form of Bodhi cherish the Dhyana Paramita. Obtaining omniscience cherish the Prajna Paramita. Teaching beings [the thought of] emptiness should be cherished. Not abandoning the created things cherish [the thought of] formlessness. Manifesting human birth cherish [the thought of] non-action. For the maintenance of the true law, necessary means should be cherished. To save all beings cherish the four deeds of acceptance. To revere all beings cherish the means of removing arrogance. On the foundation of the body, life and wealth, the threefold law of permanency should be established. In the sixfold remembrance memory should be exercised. Cherish the sincere mind in the possession of the sixfold peace. Abide with the right living practising the true law. Be near to the intelligent and the holy with a pure and joyous mind. Cherish the thought of self-control without hating the wicked. Cherish the profound mind practising the way of mendicants. Cherish the thought of readiness to hear practising according to the doctrine. Establish the quiet hermitage there abiding in peace. Be seated in meditation following the wisdom of Buddha. Set up thy place of holy work liberating all beings from bondage. Accumulate merits being endowed with splendour and purifying the Buddha-land. Follow judgment knowing the thoughts of all beings and preaching the law according to each one’s need. Follow the discriminating intelligence knowing how all things being far beyond either giving or taking enter the domain of the one form. Bring forth all goodness exterminating all passion, every obstacle and all wickedness. Bring forth all causes which help the law of enlightenment possessing all intelligence and all goodness. O noble youth, thus is the ceremony of gifts of spiritual things. If a Bodhisattva performs the ceremony of gifts of spiritual things he is called a. great giver and he is also the cause of the merits of all the worlds.’ “ O Blessed One, when Vimalakirti had spoken thus, two hundred Brahmans all cherished the thought of supreme enlightenment. My mind then obtained purity, and praised him saying that I had never heard the like before, and bowed to him touching his feet, and took from my neck a necklace worth a hundred thousand [gold pieces J and presented it to him; but he would not accept it. Then I said : ‘ Sir, I pray only that thou wouldst accept my gift and do with it as thou pleasest. Vimalakirti then accepting the necklace, divided it into two parts, and offered one part to the meanest beggar in the assembly and the other to the Tathagata Durdharsha. All the assembly saw the Tathagata Durdharsha of the land of light, and also saw the necklace on that Buddha transformed into a jewelled terrace supported by four columns, and adorned on all sides and even transparent and visible. Then Vimalakirti manifesting this miraculous power said : ‘ When a giver with equanimity gives even to the meanest beggar, he is like the Tathagata himself, in his stock of merits there is no trace of discrimination, his great compassion is like [that of the Tathagata], and he expects no reward, then this is called the perfecting the spiritual gift.’ Then all in the city even to the meanest beggar seeing his miraculous power and hearing his speech awakened the thought of supreme enlightenment. Therefore I am not worthy to go and inquire after his health.” Thus all the Bodhisattvas each relating his story, praised the words of Vimalakirti, and declared themselves unworthy to go and inquire after his health.

(3) Buddha then said to Mahakasyapa : “ Go thou to Vimalakirti to inquire after his health.” Mahakasyapa replied to Buddha and said : “ O Blessed One, I am not worthy to go and inquire after his health. And why ? I remember once I was begging alms in a poor village, then Vimalakirti came to me and said: “Well, O Mahakasyapa, though thou possessest compassionate heart, yet thy compassion cannot be universal, because abandoning the rich thou seekest only the poor in thy begging of alms. O Mahakasyapa, thou shouldst abide in the way of sameness and beg alms of all, each in its turn. The begging of alms should be done not for the sake of merely bodily nourishment. Thou shouldst receive the rice-ball in order to break up the form of combination. Thou shouldst accept food not cherishing the thought of acceptance. Thou shouldst enter into a village as if it were deserted. Colours should be perceived as if by a blind man. Voice should be heard as if it were an echo. Odour should be perceived as if it were a wind. Taste should be tasted without being affected by taste. Thou shouldst regard all things as illusory, as destitute of selfness as well as otherness, as neither burning by themselves nor going to extinction. O Kasyapa, if thou, not abandoning the eightfold path of wrong-doing, enter into the eightfold emancipation, and not abandoning false forms enter into the true law, and give one dish of food to all beings and make offerings to all the Buddhas, and Holies then thou mayest take food. One who eats in such a manner neither with passions nor without them, is neither engaged in meditation nor awakened from it, abide neither in this world nor in Nirvana. In giving there are no merits, great or small, nor should the giver have any thought of gain or loss. ‘ This is the way of directly entering the path of Buddha and not that of the Sravakas. O Kasyapa, if thou eatest in such a manner thou partakest not in vain of others’ alms .’ When, O Blessed One, I heard these remarks, I felt that I had never heard the like before, then began deeply to revere all the Bodhisattvas and thought thus : ‘ Though still remaining as simple layman, yet such is his eloquence. Who [hearing him] cherishes not the thought of supreme enlightenment ? Since that time, I have never persuaded people to the practice of Sravakas or the Pratyeka-Buddhas. Therefore, I am not worthy to inquire after his health.”

(8) Then at that time the incarnate Bodhisattva ascended on high in the presence of the assembly, and every one in the assembly could see him. reach the country of Sarvagan-dhasugandha and greet that Buddha touching the feet with his bowed head and speak thus: “ Vimalakirti touching thy feet with his bowed head greets thee with all reverence and wishes to inquire whether thou art assailed with few ailings, few illnesses, and whether thy spirits are in good condition as ever. He prays thee to bestow upon him some portion of thy food if thou canst spare it, that he might perform a religious work in the Saha world, enabling all those who find pleasure in the inferior law only, to open their eyes to the great religion, thus helping to spread the fame of Tathagata throughout [the world].” The great men in that country having beheld this incarnate Bodhisattva praised him saying that they had never seen the like before, and asked the Buddha: “Whence cometh this superior man ? Where is the Saha world ? What does it mean to find pleasure only in the inferior law ?”

(4) Buddha then said to Subhuti: “ Go thou to Vimalakirti to inquire after his health.” Subhuti replied to Buddha and said : “ O Blessed One, I am not worthy to go and inquire after his health. And why ? I remember one day I went into his house begging an alms. Then Vimalakirti taking the bowl from me and having filled it with boiled rice, said to me : Well, O Subhuti, if a man is able to see sameness in food he will see sameness in everything too. If a man sees sameness in everything, he sees sameness in food too. By begging an alms in this manner he is able to take food. ‘ If, O Subhuti, thou be above lust, anger, or ignorance, without extirpating them; if thou assume an absolute form without destroying the body; if thou attain to intelligence and emancipation without exterminating ignorance and desire; if thou obtain emancipation of the five unpardonable sins in spite of being in a state neither released nor bound; if thou never see the four noble truths and yet remain not blind to them; if thou attain to the result of full enlightenment without going above thy mortal nature ; if thou be neither a common being nor a no-common being; if thou be neither a saint nor a no-saint; if thou be endowed with things yet transcend their nature, — then thou canst take this food. ‘ O Subhuti, if thou seest not Buddha, hearest not his doctrine, but dost follow the six teachers of heresy such as Purana-Easyapa, Maskari-Gosariputra, Sanjya-Vairatiputra, Ajita-Kesakambala, Earakuda-Eatayana, and Nirgrantha-Jnati-putra, making them thy teachers, entering into their orders, following what they erroneously teach, then thou wouldst be able to take this food. ‘ O Subhuti, if thou followest heresy and arrivest not at the other shore ; if thou abidest with the eight difficulties and never strivest to be free from them; if thou caressest passions and keepest thyself away from impure objects ; — then thou obtainest the Samadhi of non-resistance, and all beings will also obtain the Samadhi. One who gives alms to thee never makes for himself a heap of merit; one who offers food to thee enters the three unhappy regions. If thou shouldst make thyself a friend of all passions helping all the evil ones ; if thou renderest thyself entirely identical with all the evils and all the passions ; if thou cherishest a hostile heart against all beings ; and abusest all the Buddhas and their doctrines; if thou shouldst never enter into the order and never enter into Nirvana; — if thou shouldst be thus, then thou wouldst be able to take this food.’ “Then, O World-honoured One, hearing these words I remained stupefied, not understanding what was meant and not knowing what answer to make ; but silently leaving my bowl I was about to depart from his house, when Vimalakirti said : ‘Well, O Subhuti, take thy bowl and fear not. What thinkest thou if a phantom being produced by Tathagata spoke those words "? Is there any fear in thy mind ? ’ I replied : ‘ Nay.’ Vimalakirti said : ‘ All things are of illusory character. Thou needest have no fear. And why ? All things are never above such illusory nature. An intelligent man never adheres to words; therefore he has no fears. And why ? The nature of words is not characterised by such words as being or non-being. [When this is understood,] there is emancipation, and emancipation manifests itself in all things.’ “ When Vimalakirti spoke thus, two hundred deities attained to the pure-eye of the law. Therefore, I am not worthy to go and inquire after his health.”

(3) At that time the Buddha [Gandhakuta] was seated himself to partake of food with the Bodhisattvas. There were also present many deities each called Gandhavyuha; all of them having cherished the thought of supreme enlightenment, did homage to each one in this great assembly.

(13) Then the incarnate Bodhisattva, having received that bowl of food accompanied by those nine millions of Bodhisattvas through the grace of the Buddha and Vimalakirti, disappeared from that world and in an instant returned to the house of Vimalakirti.

(7) Then Vimalakirti, without raising himself from his seat, manifested in the presence of the assembly an incarnate Bodhisattva, whose form, splendour, and dignity were magnificent, far surpassing any in the assembly. He then spoke to the Bodhisattva and said: “ Go thou there in the quarters on high, beyond the Buddha-countries exceeding even in number the sands of forty-two Ganga rivers, to the country named Sarvagandhasugandha, where a Buddha named Gandhakuta now dwells, seated at table to take refreshments together with the Bodhisattvas, and on thy arrival tell him these words of mine saying: ‘Vimalakirti touching thy feet with his bowed head greets thee with all reverence and wishes to inquire whether thou art assailed with few ailings, few illnesses, and whether thy spirits are in good condition as ever. He prays that thou bestow upon him a portion of thy food if thou canst spare it, that he might perform a religious work in the Saha world, enabling all those who find pleasure in the inferior law only, to open their eyes to the great religion, thus helping to spread the fame of Tathagata throughout [the world].’ ”

(5) Then Vimalakirti through his supernatural power, holding in the palm of his right hand the whole assembly together with the lion-thrones, went to the place where the Buddha was; having arrived there, he got down on the earth he saluted him touching his feet with bowed head; and walking round him seven times keeping him to his right side, stretching his folded hands towards him with intent mind, he stood on one side; then all those Bodhisattvas leaving their seats greeted the Buddhas, each touching his feet with bowed head and walking round him seven times and stood on one side; and all the great disciples, Sakra, Brahman, and the four guardian gods also, leaving their seats, saluted the Buddha touching his feet with bowed heads and stood on one side.

(2) Buddha then said to a young man called Prabhavyuha : “ Go thou to Vimalakirti to inquire after his health.” Prab-havyuha replied to Buddha and said : “ I am not worthy to go to inquire after his health. And why? I remember one day I was about to go out of the great city of Vaisali when Vimalakirti was about to enter into it. I asked him with bowed head. •' Sir, tell me whence hast thou come ? ’ He replied : ‘ I have come from the Bodhimandala, place of enligten-ment.’ I inquired : ‘ Where is the Bodhimandala ? ’ He replied : ‘ Sincere mind is the Bodhimandala as it is without falsehood. Activity is the Bodhimandala as it accomplishes all works. The deep mind is the Bodhimandala as it increases merits. The enlightened mind is the Bodhimandala as it is without errors. Charity is the Bodhimandala as it expects no rewards. Morality is the Bodhimandala as it fulfills all vows. Patience is the Bodhimandala as it knows no impediment in all beings. Diligence is the Bodhimandala as it is never slothful. Meditation is the Bodhimandala as it controls the mind. Wisdom is the Bodhimandala as it directly sees all things. Mercy is the Bodhimandala as it treats all beings with equality. Compassion is the Bodhimandala as it endures, exhaustion and pain. Joy is the Bodhimandala as it finds pleasure in the law. Impartiality is the Bodhimandala as it destroys both love and hatred. Supernatural power is the Bodhimandala as it is endowed with the six supernatural faculties. Emancipation is the Bodhimandala as it is able to turn away and and leave out. The Necessary Means is the Bodhimandala as it teaches all beings. The Fourfold Acceptance is the Bodhimandala as it embraces all beings. Much-hearing is the Bodhimandala as it practises 'what is heard. Self-control is the Bodhimandala as it rightly observes all things. The Thirty Seven Requisites for attaining supreme enlightenment are the Bodhimandala as they adorn the created things. The fourfold noble truth is the Bodhimandala as it never defrauds the world. The twelvefold chain of causation is the Bodhimandala as it repeats endlessly beginning with ignorance till we come to old age and death. Passions are the Bodhimandala as it knows them to be realities. All beings are the Bodhimandala as it knows them to be selfless. All things are the Bodhimandala as it knows them to be empty. Vanquishing the Evil Ones is the Bodhimandala as it is immovable. The three states of existence are the Bodhimandala as they have no fixed abodes for beings. Roaring like a- lion is the Bodhimandala as it knows no fears. The [ten] powers, the [fourfold] fearlessness, and the [eighteen] special faculties— they are the Bodhimandala as they are without faults. The threefold knowledge is the Bodhimandala as it is without obstacles. Knowing all things with one thought is the Bodhimandala as it attains to omniscience. Thus O noble youth, thou shouldst know that all actions of a Bodhisattva who teaches all beings in accordance with all the Paramitas even to the raising and putting down of his feet should be known as coming from Bodhimandala and abiding in the law’ of Buddha. “ When he had preached this doctrine, five hundred gods all cherished the thought of supreme enlightenment. Therefore I am not worthy to go and inquire after his health.”

(10) Buddha then said to Ananda : “ Go thou to Vimalakirti and inquire after his health.” Ananda replied to Buddha and said : “ O Blessed One, I am not worthy to go and inquire after his health. And why ? I remember one day my Lord had been somewhat indisposed. Some milk was required to restore him to health. Therefore, holding a bowl in my hand, I stood at door of a wealthy Brahman. Then Vimalakirti came to me and said : ‘Well, O Ananda, why dost thou stand here so early in the morning with a bowl in thy hand ? ’ I replied : ‘ O Sir, our Lord is somewhat indisposed. Some milk is inquired to restore him to health. Therefore, I am here with a bowl in my hand.! Vimalakirti said : ‘ Stay ! stay ! Ananda, never utter such words; the body of Tathagata possesses the nature of adamant, as in him all wickedness is exterminated, and all goodness is combined together: What illness, what suffering could he suffer ? Go thou away in silence. O Ananda, thou should not insult Tathagata; thou shouldst not let strangers hear these coarse words, thou shouldst not let the deities who have great dignity, and by Bodhisattvas who have come from the pure lands of the other quarters, hear these Words, O Ananda, even Cakravartin, the sacred king even on account of his little merit, is free from illness; how much more would it not be so with Tathagata who, having accumulated infinite merits, surpasses all ? Go thou away, O Ananda : let us not endure such an insult. If the heretical teachers hear this, they might think thus; “ Could he be a teacher, who is incapable even of curing his own illness, while pretending to cure the diseases of others?” Go thou away in haste and in silence; never again be heard by anybody. O Ananda, thou shouldst know that the body of Tathagata is the body of the law. It is not the body of desire; Buddha is the world-honoured one above the three states of existence. The body of Tathagata is above numbers. The body of Tathagata is uncreated. What illness can such a body suffer? ’ “ Then, O Blessed One, I was full of shame, thinking thus: ‘ Might I not probably have misunderstood our Lord even in spite of my nearness to him ? ’ And there was heard a voice from above, declaring : ‘ O Ananda, true is that which is said by this man; yet the Buddha who made his appearance in the wicked world of the fivefold corruption has brought illness on himself only in order to awaken all beings to emancipation. Go thou, O Ānanda; never be ashamed of begging for milk.’ O Blessed One, such is his wisdom and eloquence. Therefore, I am not worthy to go and inquire after his health.” Thus five hundred great disciples each relating his story, praising the words of Vimalakirti, declared themselves unworthy to go and inquire after his health.

(18) Then that bowl of food satiated all the assembly, yet remained as before not in the least impaired in quantity. All those Bodhisattvas, Sravakas and deities who ate of this food were gratified in body and felt happy just as did those Bodhisattvas of the world called Sarvasukhamandita; and from all the pores of their skin an excellent fragrance issued forth which was as that from the trees in the world known as Sarvagandhasugandha.

(7) Saunaka Kâpeya, pondering on that speech, went to the student and said: 'He is the self of the Devas, the creator of all beings, with golden tusks, the eater, not without intelligence. His greatness is said to be great indeed, because, without being eaten, he eats even what is not food . Thus do we, O Brahmakârin, meditate on that Being.' Then he said: 'give him food.'

(1) At that time, Vimalakirti, the wealthy householder, thought to himself thus: “ I am on a bed of sickness; surely the Blessed One who possesses great mercy would never leave me unregarded.” Buddha knowing his thought said to Sariputra : “ Go thou to Vimalakirti and inquire after his health.” Sariputra replied to Buddha and said : “ Nay, O Lord, I am not worthy to go and inquire after his health. And why ? I remember one day I was quietly seated meditating under a tree in a forest; then Vimalakirti came to me and said : ‘ Well O Sariputra, to sit thus is not necessarily a quiet sitting. To sit quietly means to withdraw both mind and body from the triple world. Not to rise from the meditation of cessation (i. e., absolute tranquillity) and yet to exercise all manners of daily life, — this is to sit quietly. Following the manner of ordinary people without renouncing the righteous law, — this is to sit quietly. Not to make the mind abide neither within nor without, — this is to sit quietly. Not to be influenced by the heretical views and yet to practise the thirty-seven requisites for attaining the supreme enlightenment, — this is to sit quietly. If one should thus sit he would be approved by Buddha.’ At that time, O Blessed One, hearing these remarks, I remained in silence and was unable to reply. Therefore, I am not worthy to go and inquire after his health.”

(1) At that time the Buddha was preaching the law in the grove of Amrapali. Then suddenly the earth was seen broad and magnificent and the whole assembly became tinted with golden colour.

(9) Buddha then said to Rahula; “ Go thou to Vimalakirti to inquire after his health.” Rahula replied to Buddha and said : “ O Blessed One, I am not worthy to go and inquire after his health. And why ? I remember one day the sons of the wealthy householders of Vaisali came to me with bowed heads and questioned me : ‘ Well, O Rahula, thou art the only son of Buddha who has relinquished the throne of a Cakravartin king and hast renounced the world for the purpose of attaining enlightenment. Now tell us what are the advantages of renunciation according to the doctrine.’ “At that time Vimalakirti came to me and said: ‘Well, O Rahula, thou shouldst not preach to them the advantages of renunciation. And why ? Not to have any advantages or merits — this is renunciation. It is a created thing of which we can speak as having any advantages or merits; but renunciation is an uncreated thing, and in an uncreated thing, there are neither advantages nor merits to talk about. O Rahula, renunciation is neither this nor that nor between. It is beyond the sixty-two heresies. It abides in Nirvana attained by the intelligent only. It is walked by the saints alone. If you could subdue evil ones, transcend the five paths of existence, purify the five sights, acquire the five powers, establish the five faculties, were not annoyed by outside things; if you could deliver one from all kinds of wickedness, crush all the heresies, go beyond the unsubstantiality of names, be emerged from muddy pollution; if you were without attachment, free from the idea of possession, free from clinging, not disturbed, and could feel inward joy, watch over others, abide in contemplation, and keep yourself away from all faults : — if you could do these, then you would be said to have true renunciation.’ “ Vimalakirti then spoke to the sons of the wealthy householders and said : ‘ Ye shall practise renunciation according to the true law. And why ? Buddha is seldom seen in this world.’ The sons of the wealthy householders said : ‘ O Sir, we have heard that Buddha said that if it were not permitted by parents no one could renounce the world.’ Vimalakirti said : ‘ Well, yet if ye cherished the thought of supreme enlightenment this is renunciation, this is perfect fulfilment. At that time thirty-two sons of the wealthy householders all cherished the thought of supreme enlightenment. Therefore, I am not worthy to go and inquire after his health.”

(1) THUS it was heard by me. At one time the Blessed One dwelt at Vaisali, in the grove of Amrapali, together with eight thousand great Bhikshus and thirty-two thousand Bodhisattvas. These Bodhisattvas were well known to the world; they were endowed with profound wisdom and fundamental duties, and supported by the power of all the Buddhas ; they were the maintainers of the true law which they preached, like the roaring of a lion, for the protection of the law-fortress ; their names were heard in all the ten quarters; though not requested they made themselves advisers of all people, giving them peace; transmitting and elevating the Three Treasures they rendered them immortal; conquering the Evil Ones and repressing all the heresies; they were all pure and undefiled, ever free from all the hindrances, and their minds were abiding in unimpeded emancipation; they were never interrupted in their recollection, meditation, self-control, and eloquence; they were endowed with [the virtues of] Charity, Discipline, Patience, Energy, Meditation, Wisdom, and Capacity for devising Skilful Means; they attained to recognition in the law which is uncreated and unobtainable; they were obedient to [the doctrine of all the Buddhas] in rolling the Wheel which never turns back; comprehending the nature of things, they were acquainted with the capacity of all beings; they could never be excelled by any, as they attained to the state of fearlessness ;

(11) Then Gandhakuta Tathagata having filled up a perfumebowl with perfume-food gave it to the incarnate Bodhisattva. Then those nine millions of Bodhisattvas shouted together saying: “We would go to the Saha world in order to do homage to Buddha Sakyamuni, and see those Bodhisattvas led by Vimalakirti.”

(16) Then Vimalakirti spoke to those great Sravakas led by Sariputra and said: “ Sirs, eat of the food of Tathagata which has the flavour of immortality (amrta); it is born of the great compassion [of Tathagata]. Eat not with a divided mind, or it shall not be digested.” There were some Sravakas who thought to themselves: ‘ The food is but little, and would it be possible for each one in this great assembly to share it?”