The Buddha then asked Vimalakirti: “You spoke of coming here to see the Tathagata, but how do you see Him impartially?” Vimalakirti replied: “Seeing reality in one’s body is how to see the Buddha. I see the Tathagata did not come in the past, will not go in the future, and does not stay in the present. The Tathagata is seen neither in form (rupa, the first aggregate) nor in the extinction of form nor in the underlying nature of form. Neither is He seen in responsiveness (vedana), conception (sanjna), discrimination (samskara) and consciousness (vijnana) (i.e. the four other aggregates), their extinction and their underlying natures. The Tathagata is not created by the four elements (earth, water, fire and air), for He is (immaterial) like space. He does not come from the union of the six entrances (i.e. the six sense organs) for He is beyond eye, ear, nose, tongue, body and intellect. He is beyond the three worlds (of desire, form and formlessness) for He is free from the three defilements (desire, hate and stupidity). He is in line with the three gates to nirvana and has achieved the three states of enlightenment (or three insights) which do not differ from (the underlying nature of) unenlightenment. He is neither unity nor diversity, neither selfness nor otherness, neither form nor formlessness, neither on this shore (of enlightenment) nor in mid-stream when converting living beings. He looks into the nirvanic condition (of stillness and extinction of worldly existence) but does not dwell in its permanent extinction. He is neither this nor that and cannot be revealed by these two extremes. He cannot be known by intellect or perceived by consciousness. He is neither bright nor obscure. He is nameless and formless, being neither strong nor weak, neither clean nor unclean, neither in a given place nor outside of it, and neither mundane nor supramundane. He can neither be pointed out nor spoken of. He is neither charitable nor selfish; he neither keeps nor breaks the precepts; is beyond patience and anger, diligence and remissness, stillness and disturbance. He is neither intelligent nor stupid, and neither honest nor deceitful. He neither comes nor goes and neither enters nor leaves. He is beyond the paths of word and speech. He is neither the field of blessedness nor its opposite, neither worthy nor unworthy of worship and offerings. He can be neither seized nor released and is beyond ‘is’ and ‘is not’. He is equal to reality and to the nature of Dharma (Dharmata) and cannot be designated and estimated, for he is beyond figuring and measuring. He is neither large nor small, is neither visible nor audible, can neither be felt nor known, is free from all ties and bondage, is equal to the All-knowledge and to the (underlying) nature of all living beings, and cannot be differentiated from all things. He is beyond gain and loss, free from defilement and troubles (klesa), beyond creating and giving rise (to anything), beyond birth and death, beyond fear and worry, beyond like and dislike, and beyond existence in the past, future and present. He cannot be revealed by word, speech, discerning and pointing.

The Lord Buddha interrogated Subhuti, saying: “What think you? Is it possible that by means of his physical body, the Lord Buddha may be clearly...

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“Honoured of the Worlds! having heard this unprecedented Scripture, faith, clear understanding, and firm resolve to observe its precepts, follow as a...

The Lord Buddha yet again enquired of Subhuti, saying: “What think you? May an Arhat (having attained to absolute quiescence of mind) thus meditate...

O nobly-born, when such thought-forms emanate, be thou not afraid, nor terrified; the body which now thou possessest being a mental-body of [karmic]...

Upon that occasion, the venerable Subhuti, hearing the text of this scripture proclaimed, and profoundly realising its meaning, was moved to tears....

The Lord Buddha addressed Subhuti, saying: “What think you? Can the Lord Buddha be perceived by means of his thirty-two bodily distinctions?” Subhuti...

Thine own intellect, which is now voidness, yet not to be regarded as of the voidness of nothingness, but as being the intellect itself,...

The Lord Buddha addressed Subhuti, saying: “What think you? Can the Lord Buddha be perceived by means of any physical phenomena?” Subhuti replied,...

'I, by not having understood these [things] in that way hitherto, have held the non-existent to be the existent, the unreal to be the real, the...

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If you are not yet clear as to how far all three parts can be present in one part, I will make it clear to you through the threefold Buddhist...

The Lord Buddha, in declaring the “unreality of phenomena,” also affirmed “that the whole realm of sentient life is ephemeral and illusory.”

Every species of life, whether hatched in the egg, formed in the womb, evolved from spawn, produced by metamorphosis, with or without form or intellig...

Thine own consciousness, not formed into anything, in reality void, and the intellect, shining and blissful, — these two, — are inseparable. The...

“Subhuti, the Lord Buddha by his prescience, is perfectly cognisant of all such potential disciples, and for these also there is reserved an...

The Lord Buddha addressed Subhuti, saying: “What think you? Can the Lord Buddha be perceived by means of his perfect material body?” Subhuti replied,...

Then Ushasta Cakrayana questioned him. ' Yajnavalkya/ said he, ' explain to me him who is the Brahma present and not beyond our ken, him who is the...

Because it has not yet escaped wholly: but there will be the time of vision unbroken, the self hindered no longer by any hindrance of body. Not that t...