“Subhuti, five hundred incarnations ago, I recollect that as a recluse practising the ordinances of the Kshanti-Paramita, even then I had no such arbitrary ideas as an entity, a being, a living being, or a personality. Therefore, Subhuti, an enlightened disciple ought to discard as being unreal and illusive, every conceivable form of phenomena. In aspiring to supreme spiritual wisdom, the mind ought to be insensible to every sensuous influence, and independent of everything pertaining to sound, odour, taste, touch, or Law. There ought to be cultivated a condition of complete independence of mind; because, if the mind is depending upon any external aid, it is obviously deluded—there is in reality nothing external to depend upon. Therefore, the Lord Buddha declared that in the exercise of charity, the mind of an enlightened disciple ought not to depend upon any form of phenomena. Subhuti, an enlightened disciple desirous to confer benefits upon the whole realm of being, ought thus to be animated in the exercise of charity.”
Subhuti: The Buddha then said to Subhuti: “You call on Vimalakirti to enquire after his health on my behalf.” Subhuti said: “World Honoured One, I am...
(4) Subhuti:
The Buddha then said to Subhuti:
“You call on Vimalakirti to enquire after his health on my behalf.”
Subhuti said:r> “World Honoured One, I am not qualified to call on him and enquire after his health. The reason is that once when I went to his house begging for food, he took my bowl and filled it with rice, saying:
‘Subhuti, if your mind set on eating is in the same state as when confronting all (other) things, and if this uniformity as regards all things equally applies to (the act of) eating, you can then beg for food and eat it. Subhuti, if without cutting off carnality, anger and stupidity you can keep from these (three) evils: if you do not wait for the death of your body to achieve the oneness of all things; if you do not wipe out stupidity and love in your quest of enlightenment and liberation; if you can look into (the underlying nature of) the five deadly sins to win liberation, with at the same time no idea of either bondage or freedom; if you give rise to neither the four noble truths nor their opposites; if you do not hold both the concept of winning and not winning the holy fruit; if you do not regard yourself as a worldly or unworldly man, as a saint or not as a saint; if you perfect all Dharmas while keeping away from the concept of Dharmas, then can you receive and eat the food. Subhuti, if you neither see the Buddha nor hear the Dharma; if the six heterodox teachers, Purana-kasyapa, Maskari-gosaliputra, Yanjaya-vairatiputra, Ajita-kesakambala, Kakuda-katyayana and Nirgrantha-jnatiputra are regarded impartially as your own teachers and if, when they induce leavers of home into heterodoxy, you also fall with the latter; then you can take away the food and eat it. If you are (unprejudiced about) falling into heresy and regard yourself as not reaching the other shore (of enlightenment); if you are unprejudiced about the eight sad conditions and regard yourself as not free from them; if you are unprejudiced about defilements and relinquish the concept of pure living; if when you realize samadhi in which there is absence of debate or disputation, all living beings also achieve it; if your donors of food are not regarded (with partiality) as (cultivating) the field of blessedness; if those making offerings to you are partially looked on as also falling into the three evil realms of existence; if you impartially regard demons as your companions without differentiating between them as well as between other forms of defilement; if you are discontented with all living beings, defame the Buddha, break the law (Dharma), do not attain the holy rank and fail to win liberation; then you can take away the food and eat it.
“World Honoured One, I was dumbfounded when I heard his words, which were beyond my reach, and to which I found no answer. Then I left the bowl of rice and intended to leave his house but Vimalakirti said:
‘Hey, Subhuti, take the bowl of rice without fear. Are you frightened when the Tathagata makes an illusory man ask you questions? I replied:
‘No.’ He then continued:
‘All things are illusory and you should not fear anything. Why? Because words and speech are illusory. So all wise men do not cling to words and speech, and this is why they fear nothing. Why? Because words and speech have no independent nature of their own and, when they are no more, you are liberated. This liberation will free you from all bondage.’
“When Vimalakirti expounded the Dharma two hundred sons of devas realized the Dharma eye. Hence I am not qualified to call on him to inquire after his health.”
Chapter 2: The Expedient Method (Upaya) of Teaching (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...
(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.
Mahakasyapa: The Buddha then said to Mahakasyapa: “Go to Vimalakirti to enquire after his health on my behalf.” Mahakasyapa said: “World Honoured...
(3) Mahakasyapa:
The Buddha then said to Mahakasyapa:
“Go to Vimalakirti to enquire after his health on my behalf.”
Mahakasyapa said:
“World Honoured One, I am not qualified to call on him to inquire after his health. The reason is that once when I went begging for food in a lane inhabited by poor people, Vimalakirti came and said:
“Hey, Mahakasyapa, you are failing to make your kind and compassionate mind all-embracing by begging from the poor while staying away from the rich. Mahakasyapa, in your practice of impartiality, you should call on your donors in succession (regardless of whether they are poor or rich). You should beg for food without the (ulterior) idea of eating it. To wipe out the concept of rolling (food into a ball in the hand), you should take it by the hand (i.e. without the idea of how you take it). You should receive the food given without the idea of receiving anything.
When entering a village, you should regard it as void like empty space. When seeing a form, you should remain indifferent to it. When you hear a voice, you should consider it (as meaningless as) an echo. When you smell an odor, take it for the wind (which has no smell). When you eat, refrain from discerning the taste. Regard all touch as if you were realizing wisdom (which is free from feelings and emotions). You should know that all things are illusory, having neither nature of their own nor that of something else, and that since fundamentally, they are not self-existent, they cannot now be the subject of annihilation. Mahakasyapa, if you can achieve all eight forms of liberation without keeping from the eight heterodox ways (of life), that is by identifying heterodoxy with orthodoxy (both as emanating from the same source), and if you can make an offering of your (own) food to all living beings as well as to all Buddhas and all members of the Sangha, then you can take the food. Such a way of eating is beyond the troubles (of the worldly man) and the absence of the troubles of Hinayana men); above the state of stillness (in which Hinayana men abstain from eating) and the absence of stillness (of Mahayana men who eat while in the state of serenity); and beyond both dwelling in the worldly state or in nirvana, while your donors reap neither great nor little merits, what they give being neither beneficial nor harmful. This is correct entry upon the Buddha path without relying on the small way of sravakas. Mahakasyapa, if you can so eat the food given you, your eating shall not be in vain.”
“World Honoured One, when I listened to his words which I had never heard before, I gave rise to profound reverence to all Bodhisattvas and thought, ‘His wisdom and power of speech being such, who will fail to develop a mind set on supreme enlightenment?’ Since then I have refrained from urging people to follow the practices of sravakas and pratyeka-buddhas. Hence, I am not qualified to call on him to inquire after his health.”
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,...
(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.
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.”...
(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.
"There was once a man who was so afraid of his shadow and so disliked his own footsteps that he determined to run away from them. But the oftener he r...
(5) "Dear me!" said the old man in a vexed tone, "How slow of perception you are. "There was once a man who was so afraid of his shadow and so disliked his own footsteps that he determined to run away from them. But the oftener he raised his feet the more footsteps he made, and though he ran very hard his shadow never left him. From this he inferred that he went too slowly, and ran as hard as he could without resting, the consequence being that his strength broke down and he died. He was not aware that by going into the shade he would have got rid of his shadow, and that by keeping still he would have put an end to his footsteps. Fool that he was! "Now you occupy yourself with charity and duty to one's neighbour. You examine into the distinction of like and unlike, the changes of motion and rest, the canons of giving and receiving, the emotions of love and hate, and the restraint of joy and anger. Yet you cannot avoid the calamities you speak of. "Reverently care for your body. Carefully pre serve your natural purity. Leave externals to others. Then you will not be involved. But as it is, instead of improving yourself you are trying to improve other people. Surely this is dealing with the external." "Then may I enquire," said Confucius in a tone of distress, "what is the original purity?" "Our original purity," replied the fisherman, "is the perfection of truth unalloyed. Without this, we cannot influence others. Hence, those who weep to order, though they mourn, do not grieve. Those who assume anger, though violent, do not inspire awe. Those who affect friendship, though they smile, are not in unison."
Book I: Instructions on the Symptoms of Death, or the First Stage of the Chikhai Bardo: The Primary Clear Light Seen at the Moment of Death (1.29)
Thine own intellect, which is now voidness, yet not to be regarded as of the voidness of nothingness, but as being the intellect itself,...
(1) Thine own intellect, which is now voidness, yet not to be regarded as of the voidness of nothingness, but as being the intellect itself, unobstructed, shining, thrilling, and blissful, is the very consciousness, the All-good Buddha.
“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...
(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.
Book II: The All-Determining Influence of Thought (26.11-26.13)
O nobly-born, to sum up: thy present intellect in the Intermediate State having no firm object whereon to depend, being of little weight and...
(26) O nobly-born, to sum up: thy present intellect in the Intermediate State having no firm object whereon to depend, being of little weight and continuously in motion, whatever thought occur to thee now — be it pious or impious — will wield great power; therefore think not in thy mind of impious things, but recall any devotional exercises; or, if thou wert unaccustomed to any such exercises, [show forth] pure affection and humble faith; pray to the Compassionate One, or to thy tutelary deities; with full resolve, utter this prayer: Alas! While wandering alone, separated from loving friends, When the vacuous, reflected boy of mine own mental ideas dawneth upon me, May the Buddhas, vouchsafing their power of compassion, Grant that there shall be no fear, awe, or terror in the Bardo.
ANSWER: “Go to Vimalakirti and enquire after his health on my behalf.” Maudgalyayana said: “World Honoured One, I am not qualified to call on him to enquire a...
(2) Maudgalyayana:
The Buddha then said to MaudgalaputANSWER: “Go to Vimalakirti and enquire after his health on my behalf.”
Maudgalyayana said:
“World Honoured One, I am not qualified to call on him to enquire after his health. The reason is that one day when I came to Vaisali to expound the Dharma to lay Buddhists (upasakas) in the street there, Vimalakirti came and said:
“Hey Maudgalyayana, when expounding the Dharma to these upasakas, you should not preach like that for what you teach should agree with the absolute Dharma, which is free from the (illusion of) living beings; is free from the self for it is beyond an ego; from life for it is beyond birth and death and from the concept of a man which lacks continuity (thought seemingly continuous, like a torch whirled around); is always still for it is beyond (stirring) phenomena; is above form for it is causeless; is inexpressible for it is beyond word and speech; is inexplainable for it is beyond intellect; is formless like empty space; is beyond sophistry for it is immaterial; is egoless for it is beyond (the duality of) subject and object; is free from discrimination for it is beyond consciousness; is without compare for it is beyond all relativities; is beyond cause for it is causeless; is identical with Dharmata (or Dharma-nature), the underlying nature (of all things); is in line with the absolute for it is independent; dwells in the region of absolute reality, being above and beyond all dualities; is unmovable for it does not rely on the six objects of sense; neither comes nor goes for it does not stay anywhere; is in line with voidness, formlessness and inactivity; is beyond beauty and ugliness; neither increases nor decreases; is beyond creation and destruction; does not return to anywhere; is above the six sense organs of eye, ear, nose, tongue, body and mind; is neither up nor down; is eternal and immutable; and is beyond contemplation and practice. “Maudgalyayana, such being the characteristics of the Dharma, how can it be expounded?”
For expounding, it is beyond speech and indication, and listening to it is above hearing and grasping. This is like a conjurer expounding the Dharma to illusory men, and you should always bear all this in mind, when expounding the Dharma. You should be clear about the sharp or dull roots of your audience and have a good knowledge of this to avoid all sorts of hindrance. Before expounding the Dharma, you should use your great compassion (for all living beings) to extol Mahayana to them and think of repaying your own debt of gratitude to the Buddha by striving to preserve the three treasures (of Buddha, Dharma and Sangha) for ever.
“When Vimalakirti spoke, eight hundred upasakas set their minds on seeking supreme enlightenment (anuttara-samyak-sambodhi). I do not have the eloquence and I am, therefore, not fit to call on him to inquire after his health.”
Upali: The Buddha then said to Upali: “You call on Vimalakirti to inquire after his health on my behalf.” Upali said: “World Honoured One, I am not...
(8) Upali:
The Buddha then said to Upali:
“You call on Vimalakirti to inquire after his health on my behalf.”
Upali said:
“World Honoured One, I am not qualified to call on Vimalakirti to inquire after his health. For once, two bhiksus broke the prohibitions, and being shameful of their sins, they dared not call on the Buddha. They came to ask me:
‘Upali, we have broken the commandments and are ashamed of our sins, so we dare not ask the Buddha about this and come to you. Please teach us the rules of repentance so as to wipe out our sins.’ I then taught them the rules of repentance.
At that time, Vimalakirti came and said:
‘Hey, Upali, do not aggravate their sins which you should wipe out at once without further disturbing their minds. Why? Because the nature of sin is neither within nor without, nor in between. As the Buddha has said, living beings are impure because their mind are impure; if their minds are pure, they are all pure. And, mind also is neither within nor without nor in between. Their minds being such, so, are their sins. Likewise all things do not go beyond (their ) suchness. Upali, when your mind is liberated, is there any remaining impurity?’ I replied:
‘There will be no more.’ He said:
‘Likewise, the minds of all living beings are free from impurities. Upali, false thoughts are impure and the absence of false thoughts is purity. Inverted (ideas) are impure and the absence of inverted (ideas) is purity. Clinging to ego is impure and non-clinging to ego is purity. Upali, all phenomena rise and fall without staying (for an instant) like an illusion and lightning. All phenomena do not wait for one another and do not stay for the time of a thought. They all derive from false views and are like a dream and a flame, the moon in water, and an image in a mirror for they are born from wrong thinking. He who understands this is called a keeper of the rules of discipline and he who knows it is called a skillful interpreter (of the precepts).’
At that time, the two bhiksus declared:
‘What a supreme wisdom which is beyond the reach of Upali who cannot expound the highest principle of discipline and morality?’
I said:
‘Since I left the Buddha I have not met a sravaka or a Bodhisattva who can surpass his rhetoric, for his great wisdom and perfect enlightenment have reached such a high degree.’
Thereupon, the two bhiksus got rid of their doubts and repentance, set their mind on the quest of supreme enlightenment and took the vow to make all living beings acquire the same power of speech. Hence, I am not qualified to call on Vimalakirti and inquire after his health.
Now as you, Sir, wish to deposit your works, it would be advisable to go and interview him." "Certainly," said Confucius; and he thereupon went to see...
(8) has resigned and retired into private life. Now as you, Sir, wish to deposit your works, it would be advisable to go and interview him." "Certainly," said Confucius; and he thereupon went to see Lao Tzŭ. The latter would not hear of the proposal; so Confucius began to expound the doctrines of his twelve canons, in order to convince Lao Tzŭ. "This is all nonsense," cried Lao Tzŭ, interrupting him. "Tell me what are your criteria." "Charity," replied Confucius, "and duty towards one's neighbour." "Tell me, please," asked Lao Tzŭ, "are these part of man's original nature?" "They are," answered Confucius. "Without charity, the superior man could not become what he is. Without duty to one's neighbour, he would be of no effect. These two belong to the original nature of a pure man. What further would you have?" "Tell me," said Lao Tzŭ, "in what consist charity and duty to one's neighbour?" "They consist," answered Confucius, "in a capacity for rejoicing in all things; in universal love, without the element of self. These are the characteristics of charity and duty to one's neighbour." "What stuff!" cried Lao Tzŭ. "Does not universal love contradict itself? Is not your elimination of self a positive manifestation of self?
ANSWER: “You call on Vimalakirti to enquire after his health on my behalf.” Purnamaitrayaniputra said: “World Honoured One, I am not qualified to call on him...
(5) Puruna:
The Buddha then said to PurnamaitrayaniputANSWER: “You call on Vimalakirti to enquire after his health on my behalf.”
Purnamaitrayaniputra said:
“World Honoured One, I am not qualified to call on him and enquire after his health. This is because when I was once in a grove and was expunding the Dharma under a tree to a group of newly initiated bhiksus, Vimalakirti came and said:
“Hey, Purnamaitraynaiputra, you should first enter the state of samadhi to examine the minds of your listeners before expounding the Dharma to them. Do not put rotten food in precious bowls. You should know their minds and do not take their precious crystal for (ordinary) glass. If you do not know their propensities, do not teach them Hinayana. They have no wounds, so do not hurt them. To those who want to tread the wide path, do not show narrow tracks. Do not enclose the great sea in the print of an ox’s foot; do not liken sunlight to the dim glow of a firefly. Purnamaitryaniputra, these bhiksus have long ago developed the Mahayana mind but they now forget all about it; how can you teach them Hinayana? Wisdom as taught by Hinayana is shallow; it is like a blind man who cannot discern the sharp from the dull roots of living beings.”
At that time, Vimalakirti entered the state of samadhi and caused the bhiksus to remember their former lives when they had met five hundred Buddhas and had then planted seeds of excellent virtues, which they had dedicated to their quest of supreme enlightenment; they instantly awakened to their past and recovered their fundamental minds. They at once bowed with their heads at the feet of Vimalakirti, who then expounded the Dharma to them; they resumed their quest of supreme enlightenment without backsliding.
I think that Sravakas, who do not know how to look into the roots of their listeners, should not expound the Dharma. Hence, I am not qualified to call on Vimalakirti to inquire after his health.
(6) Mahakatyayana:
The Buddha then said to Mahakatyayana:
“You go to Vimalakirti to enquire after his health on my behalf.”
Mahakatyayana said:
“World Honoured One, I am not qualified to call on him and inquire after his health. For once after the Buddha had expounded the essential aspects of the Dharma to a group of bhiksus, I followed Him to explain to them the meanings of impermanence, suffering, voidness, egolessness and nirvana. “Vimalakirti came and said:
‘Hey, Mahakatyayana, do not use your mortal mind to preach immortal reality. Mahakatyayana, all things are fundamentally above creation and destruction; this is what impermanence means. The five aggregates are perceived as void and not arising; this is what suffering means. All things are basically non-existent; this is what voidness means. Ego and its absence are not a duality; this is what egolessness means. All things basically are not what they seem to be, they cannot be subject to extinction now; this is what nirvana means.
After Vimalakirti had expounded the Dharma, the bhiksus present succeeded in liberating their minds. Hence, I am not qualified to call on him and inquire after his health.
Book I: Instructions on the Symptoms of Death, or the First Stage of the Chikhai Bardo: The Primary Clear Light Seen at the Moment of Death (1.32)
Knowing this is sufficient. Recognizing the voidness of thine own intellect to be Buddhahood, and looking upon it as being thine own consciousness,...
(1) Knowing this is sufficient. Recognizing the voidness of thine own intellect to be Buddhahood, and looking upon it as being thine own consciousness, is to keep thyself in the [state of the] divine mind of the Buddha.
Humbleness; freedom from hypocrisy; non-violence; forgiveness; simplicity; service of the Guru; cleanliness of body and mind; steadfastness; and...
(13) Humbleness; freedom from hypocrisy; non-violence; forgiveness; simplicity; service of the Guru; cleanliness of body and mind; steadfastness; and self-control; dispassion toward the objects of the senses; absence of egotism; keeping in mind the evils of birth, disease, old age, and death; non-attachment; absence of clinging to spouse, children, home, and so on; even-mindedness amidst desired and undesired events in life; constant and exclusive devotion toward Me; an inclination for solitary places and an aversion for mundane society; constancy in spiritual knowledge; and philosophical pursuit of the Absolute Truth—all these I declare to be knowledge, and what is contrary to it, I call ignorance.
“Further, the practice of all Dharmas as preached; to keep in line with the doctrine of the twelve links in the chain of existence; to wipe out all...
(14) “Further, the practice of all Dharmas as preached; to keep in line with the doctrine of the twelve links in the chain of existence; to wipe out all heterodox views; to achieve the patient endurance of the uncreate (anutpatti-dharma-ksanti) (as beyond creation); to settle once for all the unreality of the ego and the non-existence of living beings; and to forsake all dualities of ego and its objects without deviation from and contradiction to the law of causality and retribution for good and evil; by trusting to the meaning rather than the letter; to wisdom rather than consciousness; to sutras revealing the whole truth rather than those of partial revelation; and to the Dharma instead of the man (i.e. the preacher); to conform with the twelve links in the chain of existence (nidanas) that have neither whence to come nor wither to go; beginning from ignorance (avidya) which is fundamentally non-existent, and conception (samskara) which is also basically unreal, down to birth (jati) which is fundamentally non-existent; and old age and death (jaramarana) which are equally unreal. Thus, contemplated, the twelve links in the chain of existence are inexhaustible, thereby putting an end to the (wrong) view of annihilation. This is the unsurpassed offering of Dharma.”
Why? Because when the worldly man hears about the Buddha Dharma, he can set his mind on the quest of the supreme path, thereby preserving for ever the...
(9) Therefore, Manjusri, the worldly man still reacts (favourably) to the Buddha Dharma whereas the sravaka does not. Why? Because when the worldly man hears about the Buddha Dharma, he can set his mind on the quest of the supreme path, thereby preserving for ever the Three Treasures (of Buddha, Dharma and Sangha), whereas the sravaka, even if he passes his lifetime listening to the Dharma and witnessing the fearlessness of the Buddha, etc., will never dream of the supreme way.”