(195) He who pays homage to those who deserve homage, whether the awakened (Buddha) or their disciples, those who have overcome the host (of evils), and crossed the flood of sorrow, he who pays homage to such as have found deliverance and know no fear, his merit can never be measured by anybody.

(12) “The Tathagata replied:

‘Virtuous one, the offering of Dharma is preached by all Buddhas in profound sutras but it is hard for worldly men to believe and accept it as its meaning is subtle and not easily detected, for it is impeacable in its purity and cleanness. It is beyond the reach of thinking and discriminating; it contains the treasure of the Bodhi-sattva’s Dharma store and is sealed by the Dharani-symbol; it never backslides for it achieves the six perfections (paramitas); discerns the difference between various meanings; is in line with the bodhi Dharma; is at the top of all sutras; helps people to enter upon great kindness and great compassion; to keep from demons and perverse views, and to conform with the law of causality and the teaching on the unreality of an ego; a man, a living being and life and on voidness, formlessness, non-creating and non-uprising. It enables living beings to sit in a bodhimandala to turn the wheel of the law. It is praised and honoured by heavenly dragons, gandharvas, etc. It can help living beings to reach the Buddha’s Dharma store and gather all knowledge (sarvajna realized by) saints and sages, preach the path followed by all Bodhisattvas; rely on the reality underlying all things; proclaim the (doctrine of) impermanence, suffering; voidness and absence of ego and nirvana. It can save all living beings who have broken the precepts and keep in awe all demons, heretics and greedy people. It is praised by the Buddhas, saints and sages for it wipes out suffering from birth and death; proclaims the joy in nirvana as preached by past; future and present Buddhas in the ten directions.

(22) World Honoured One, we shall soon realize a great benefit resulting from our meeting and paying obeisance to this man now. And living beings, hearing this sutra now or after the Buddha’s nirvana, will also realize a great benefit; how much more so, if after hearing it, they believe, understand, receive and uphold it or read, recite, explain and preach it, and practice its Dharma accordingly? He who receives this sutra with both hands, will in reality secure the treasure of the Dharma-gem; if, in addition, he reads, recites and understands its meaning and practices it accordingly, he will be blessed and protected by all Buddhas. Those making offerings to this man (Vimalakirti), will through him automatically make offerings to all Buddhas. He who copies this sutra to put it into practice, will be visited by the Tathagata who will come to his house. He who rejoices at hearing this sutra, is destined to win all knowledge (sarvajna). And he who can believe and understand this sutra, or even (any of) its four-line gathas and teaches it to others, will receive the (Buddha’s) prophecy of his future realization of supreme enlightenment.”

(3) The Buddha said: “Excellent, Sakra, excellent; it is gratifying to hear what you have just said. This sutra gives a detailed exposition of the inconceivable supreme enlightenment realized by past, future and present Buddhas.

(4) “Therefore, Sakra, if a virtuous man or woman receives, keeps, reads, recites and reveres this sutra, such an attitude is equal to making offering to past, future and present Buddhas. Sakra, if the great chiliocosm were full of countless Tathagatas as many as the sugar canes, bamboos, reeds, recites grains and hemp seeds in its fields; and if a virtuous man or woman who has passed either a whole aeon or decreasing kalpa to revere, honour, praise, serve and make offerings to these Buddhas, and then after their nirvana (death) should build with relics from their bodies a seven-gemmed stupa as large as the four deva-heavens (put together) and of a height reaching the Brahma heaven with a majestic spire, to which he or she will make offerings of flowers, incense, strings of precious stones, banners and melodious music, during either a whole kalpa or in a decreasing one, Sakra, what do you think of his or her merits? Are they many?”

(2) They had cultivated their minds by means of merits and wisdom, with which they embellished their physical features which were unsurpassable, thus, giving up all earthly adornments. Their towering reputation exceeded the height of Mount Sumeru. Their profound faith (in the uncreate) was unbreakable like a diamond. Their treasures of the Dharma illuminated all lands and rained down nectar. Their speeches were profound and unsurpassed.

(55) At that time, the Buddha pressed the toes of His (right ) foot on the ground and the world was suddenly adorned with hundreds and thousands of rare and precious gems of the great chiliocosm, like the precious Majestic Buddha’s pure land adorned with countless precious merits, which the assembly praised as never seen before; in addition each person present found himself seated on a precious lotus throne.

(6) Excellent Virtue:

The Buddha then said to a son of an elder called Excellent Virtue:

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

Excellent Virtue said:

“World Honoured One, I am not qualified to call on him to inquire after his health. The reason is that once I held a ceremonial meeting at my father’s house to make offerings to the gods and also to monks, brahmins, poor people, outcastes and beggars. When the meeting ended seven days later, Vimalakirti came and said to me:

‘O son of the elder, an offering meeting should not be held in the way you did; it should bestow the Dharma upon others, for what is the use of giving alms away?’

I asked:

‘Venerable Upasaka, what do you mean by bestowal of Dharma?’

He replied:

‘The bestowal of Dharma is (beyond the element of time, having) neither start nor finish and each offering should benefit all living beings at the same time. This is a bestowal of Dharma.’

I asked:

‘What does this mean?’

He replied:

‘This means that bodhi springs from kindness (maitri) toward living beings; the salvation of living beings springs from compassion (karuna); the upholding of right Dharma from joy (mudita); wisdom from indifference (upeksa); the overcoming of greed from charity–perfection (dana-parmita); ceasing to break the precepts from discipline-perfection (sila-paramita); egolessness from patience-perfection (ksanti-paramita); relinquishment of body and mind from zeal-perfection (virya-paramita); realization of enlightenment from serenity-perfection (dhyana-paramita); realization of all-knowledge (sarvajna) from wisdom–perfection (prajna-paramita); the teaching and converting of living beings spring from the void; non-rejection of worldly activities springs from formlessness; appearance in the world springs from inactivity; sustaining the right Dharma from the power of expedient devices (upaya); the liberation of living beings from the four winning virtues; respect for and service to others from the determination to wipe out arrogance; the relinquishment of body, life and wealth from the three indestructibles; the six thoughts to dwell upon from concentration on the Dharma; the six points of reverent harmony in a monastery form the straightforward mind; right deeds from pure livelihood; joy in the pure mind from nearness to saints and sages; non-rising of hate for bad people from the effective control of mind; retiring from the world from the profound mind; practice in accordance with the preaching from the wide knowledge gained from hearing (about the Dharma); absence of disputation from a leisurely life; the quest of Buddha wisdom from meditation; the freeing of living beings from bondage from actual practice; the earning of all excellent physical marks to embellish Buddha lands from the karma of mortal excellence; the knowledge of the minds of all living beings and the relevant expounding of Dharma to them, from the karma of good knowledge; the understanding of all things commensurate with neither acceptance nor rejection of them to realize their oneness, from the karma of wisdom; the eradication of all troubles (klesa), hindrances and evils from all excellent karmas; the realization of all wisdom and good virtue from the contributory conditions leading to enlightenment. All this, son of good family, pertains to the bestowal of Dharma. A Bodhisattva holding this meeting that bestows the Dharma, is a great almsgiver (danapati); he is also a field of blessings for all worlds.’

World Honoured One, as Vimalakirti was expounding the Dharma, two hundred Brahmins who listened to it, set their minds on the quest of supreme enlightenment.

I myself realized purity and cleanliness of mind, which I had never experienced before. I then bowed my head at his feet and took out my priceless necklace of precious stones, which I offered to him but he refused it. I then said:

‘Venerable Upasaka, please accept my present and do what you like with it.’ He took my necklace and divided it in two, offering half to the poorest beggar in the assembly and the other half to the ‘Invincible Tathagata’, whose radiant land was then visible to all those present, who saw the half-necklace transformed into a precious tower in all its majesty on four pillars which did not shield one another.

After this supernatural transformation, Vimalakirti said:

‘He who gives alms to the poorest beggar with an impartial mind performs an act which does not differ from the field of blessings of the Tathagata, for it derives from great compassion with no expectation of reward. This is called the complete bestowal of Dharma.’

After witnessing Vimalakirti’s supernatural power, the poorest beggar who had also listened to his expounding of the Dharma developed a mind set on supreme enlightenment. Hence, I am not qualified to call on Vimalakirti to inquire after his health.”

Thus, each of the Bodhisattvas present related his encounter with Vimalakirti and declined to call on him to inquire after his health.

(56) The Buddha said to SariputANSWER: “Look at the majestic purity of this Buddha land of mine.”

(9) Obeying their father’s order they made offerings to the Tathagata Bhaisajya for five-aeons after which one of the sons called Lunar Canopy, while alone, thought: ‘Is there some other form of offering surpassing what we have made up to now?

Under the influence of the Buddha’s transcendental power a deva in the sky said: “Virtuous man, the offering of Dharma surpasses all other forms of offering.”

(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.

(21) The Buddha then said to SariputANSWER: “Have you seen the world of Profound Joy and its Immutable Tathagata?”

Sariputra replied: “Yes, World Honoured One, I have. May all living beings win a pure land similar to that of the Immutable Buddha and achieve supramundane powers like those of Vimalakirti!

(4) They had amassed all treasures of the Dharma and acted like (skillful) seafaring pilots. They were well versed in the profound meanings of all Dharmas. They knew very well the mental states of all living beings and their comings and goings (within the realms of existence). They had reached the state near the unsurpassed sovereign wisdom of all Buddhas, having acquired the ten fearless powers (dasabala) giving complete knowledge and the eighteen different characteristics (of a Buddha as compared with Bodhisattvas (avenikadharma). Although they were free from (rebirth in ) evil existences, they appeared in five mortal realms as royal physicians to cure all ailments, prescribing the right medicine in each individual case, thereby, winning countless merits to embellish countless Buddha lands. Each living being derived great benefit from seeing and hearing them, for their deeds were not in vain. Thus, they had achieved all excellent merits.

(11) Thereupon, Lunar Canopy came to the Tathagata Bhaisajya, bowed his head at his feet and stood at his side, asking: ‘World Honoured One, (I have heard that) the offering of Dharma surpasses all other forms of offering; what is the offering of Dharma?’

(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.

(9) Rahula:

The Buddha then said to Rahula:

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

Rahula said:
>“World Honoured One, I am not qualified to call on him and inquire after his health. For once the sons of the elders at Vaisali came to my place and bowed to salute me, saying:

‘Rahula, you are the Buddha’s son and left the throne to search for the truth; what advantage derives from leaving home? I then spoke of the advantage of earning merits that so derive. Vimalakirti came and said:

“Hey, Rahula, you should not speak of the advantage of earning merits that derive from leaving home. Why? Because home-leaving bestows neither advantage nor good merits. Only when speaking of the worldly (way of life) can you talk about advantage and merits. For home-leaving is above the worldly, and the transcendental is beyond advantage and merits. Rahula, home-leaving is beyond thisness, thatness and in between; is above the sixty-two wrong views, and abides in (the state of) nirvana. It is praised by all wise men and practiced by all saints. It overcomes all demons; liberates from the five realms of existence; purifies the five kinds of eyes; helps realize the five spiritual powers and sets up the five spiritual faculties; releases from earthly grievances; keeps from varied evils (derived from a mixed mind); frees from the unreality of names and terms; gets out of the mud (of defilement); relieves from all bondages, wipes out the duality of subject and object and all responsiveness and disturbances; it gives inner joy; protects all living beings; dwells in serenity and guards against all wrongs. If all this can be achieved, this is true home-leaving.’

Vimalakirti then said to the sons of the elders:

‘During this period of correct Dharma, you should leave home to join the Sangha. Why? Because it is very difficult to have the good fortune of living in the Buddha-age.’

The sons of the elders replied:

‘Venerable Upasaka, we have heard the Buddha said that one cannot leave home without the consent of one’s parents.’

Vimalakirti said:

‘Yes, it is so, but you will really leave home the moment you develop a mind set on the quest of supreme enlightenment (anuttara-samyak-sambodhi), which completes your home-leaving.’

At that time, all the thirty-two sons of the elders developed the anuttara-samyak-sambodhi mind. This is why I am not qualified to call on Vimalakirti and inquire after his health.”

(1) The Buddha then said: to Maitreya:

“Maitreya, I now entrust you with the Dharma of supreme enlightenment which I have collected during countless aeons. In the third (and last) period of the Buddha kalpa you should use transcendental power to proclaim widely in Jambuvipa (the earth) (profound) sutras such as this one, without allowing them to be discontinued. For in future generations there will be virtuous men and women, as well as heavenly dragons, ghosts, spirits, gandharvas, and raksasas who will take pleasure in the great Dharma and will set their minds on the quest of supreme enlightenment; if they do not hear about such sutras they will miss a great advantage. For these people are fond of and believe in these sutras, which they will readily accept by placing them on their heads and which they will widely proclaim for the profit of living beings.

(18) If all the Buddhas were to spend countless aeons in praising his merits, they could never count them fully.

(6) “World Honoured One, in the coming Dharma ending age, if there are those who can receive, keep, read and recite this sutra and expound it widely, they will do so under the influence of my transcendental power.”

(5) Vimalakirti then asked Manjusri:

“The Virtuous One has traveled in countless thousands and tens of thousands of lakhs of worlds; which one is the Buddha land where the highest merits make the lion throne (of its Buddha)?”

Manjusri replied:

“Venerable Upasaka, in the east there is a Buddha land which is separated from here by a distance represented by worlds as countless as the sand grains in thirty-six Ganges rivers; it is called Merudhvaja whose Buddha is called Merukalpa who is still there. His body is 84,000 yojana tall and his lion throne, also as high, is of prominent majesty.”