(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.”

(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.

(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.”

(15) Thus, Ο sinless one, has this most profound teaching been imparted by Me. By knowing it a man becomes wise, Ο Bhārata, and fulfills all his duties.

(8) He who closes all the doors of the senses, confines the mind within the heart, draws the prāna into the head, and engages in the practice of yoga, uttering Om, the single syllable denoting Brahman, and meditates on Me— he who so departs, leaving the body, attains the Supreme Goal.

(3) Those of old who were called retired scholars, were not men who hid their bodies, or kept back their words, or concealed their wisdom. It was that the age was not suitable for their mission. If the age was suitable and their mission a success over the empire, they simply effaced themselves in the unity which prevailed. If the age was unsuitable and their mission at failure, they fell back upon their own resources and waited. Such is the way to preserve oneself. Those of old who preserved themselves, did not ornament their knowledge with rhetoric. They did not exhaust the empire with their knowledge. They did not exhaust virtue. They kept quietly to their own spheres, and reverted to their natural instincts. What then was left for them to do? Tao does not deal with detail. Virtue does not take cognizance of trifles. Trifles injure virtue; detail injures Tao. Wherefore it has been said, "Self-reformation is enough." He whose happiness is complete has attained his desire. Of old, attainment of desire did not mean office. It meant that nothing could be added to the sum of happiness. But now it does mean office, though office is external and is not a part of oneself. That which is adventitious, comes. Coming, you cannot prevent it; going, you cannot arrest it. Therefore, not to look on office as the attainment of desire, and not because of poverty to become a toady, but to be equally happy under all conditions,—this is to be without sorrow. But now-a-days, both having and not having are causes of unhappiness. From which we may infer that even happiness is not exempt from sorrow. Wherefore it has been said, "Those who over-estimate the external and lose their natural instincts in worldliness,—these are the people of topsy-turvydom."

(226) Those who are ever watchful, who study day and night, and who strive after Nirvâna, their passions will come to an end.

(9) An evil teacher (as that leader is), he will destroy (our) doctrines, and by his teachings he will pervert the (true) understanding of life, seizing away (from me) my riches , the choice and real wealth of (Thy) Good Mind. To You and to Asha, O Ahura Mazda! am I therefore crying with the voice of my spirit's (need)!

(58) As on a heap of rubbish cast upon the highway the lily will grow full of sweet perfume and delight, thus the disciple of the truly enlightened Buddha shines forth by his knowledge among those who are like rubbish, among the people that walk in darkness.

(34) “Virtuous Ones, a Bodhisattva practicing this Dharma neither exhausts the mundane nor stays in the supramundane. This is called the exhaustible and inexhaustible Dharma doors to liberation which you should study.”

(36) To be said on coming forth by day; that one may not be kept back on the path of the Tuat, whether on entering or on coming forth; for taking all the forms which one desireth; and that the soul of the person die not a second time

(7) "The determination to retire, to renounce the world,—such alas! is not the fruit of perfect wisdom or immaculate virtue. From cataclysms ahead, these do not turn back; nor do they heed the approach of devouring flame. Although there are class distinctions of high and low, these are but for a time, and under the changed conditions of a new sphere are unknown. "Wherefore it has been said, 'The perfect man leaves no trace behind.' "For instance, to glorify the past and to condemn the present has always been the way of the scholar. Yet if Hsi Wei Shih and individuals of that class were caused to re-appear in the present day, which of them but would accommodate himself to the age? "Only the perfect man can transcend the limits of the human and yet not withdraw from the world, live in accord with mankind and yet suffer no injury himself. Of the world's teachings he learns nothing. He has that within which makes him independent of others. "If the eye is unobstructed, the result is sight. If the ear is unobstructed the result is hearing. If the nose is unobstructed, the result is sense of smell. If the mouth is unobstructed, the result is sense of taste. If the mind is unobstructed, the result is wisdom. If wisdom is unobstructed, the result is Tê. " Tao may not be obstructed. To obstruct is to strangle. This affects the base, and all evils spring into life. "All sentient beings depend upon breath. If this does not reach them in sufficient quantity, it is not the fault of God. God supplies it day and night without cease, but man stops the passage.

(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.

(7) My son, accept the education and the teaching. Do not flee from the education and the teaching, but when you are taught, accept (it) with joy. And if you are educated in any matter, do what is good. You will plait a crown of education by your guiding principle. Put on the holy teaching like a robe. Make yourself noble-minded through good conduct. Obtain the austerity of good discipline. Judge yourself like a wise judge. Do not go astray from my teaching, and do not acquire ignorance, lest you lead your people astray. Do not flee from the divine and the teaching which are within you, for he who is teaching you loves you very much. For he shall bequeath to you a worthy austerity. Cast out the animal nature which is within you, and do not allow base thought to enter you. For ... you know the way which I teach.

(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.

(2) In this, no effort is ever lost and no harm is ever done. Even very little of this dharma saves a man from the Great Fear.

(4) Therefore, with the sword of Knowledge cut asunder the doubt born of ignorance about the Self, dwelling in the heart and take refuge in Yoga. Arise, O Arjuna!

(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.

(12) Who, with faith having Me as their goal follow this immortal and nectar-like Dharma as declared above, such devotees are most dear to Me.

(18) (O Arjuna !) Listen again to My supreme word, the profoundest of all. You are dear to me and faithful. Therefore I shall tell you what is for your good