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(4) He said to him: 'Raikva, there are a thousand cows, a necklace, a carriage with mules, this wife, and this village in which thou dwellest. Sir, teach me!'

(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.'

(7) The king was perplexed, and commanded him, saying: 'Stay with me some time.' Then he said: 'As (to what) you have said to me, Gautama, this knowledge did not go to any Brâhmana before you, and therefore this teaching belonged in all the worlds to the Kshatra class alone. Then he began:

(3) He going to Gautama Hâridrumata said to him, 'I wish to become a Brahmakârin with you, Sir. May I come to you, Sir?'

(3) The other replied: 'Fie, necklace and carriage be thine, O Sûdra, together with the cows.' Then Gânasruti Pautrâyana took again a thousand cows, a necklace, a carriage with mules, and his own daughter, and went to him.

(1) Upon that occasion, the venerable Subhuti occupied a place in the midst of the assembly. Rising from his seat, with cloak arranged in such manner that his right shoulder was disclosed, Subhuti knelt upon his right knee, then pressing together the palms of his hands, he respectfully raised them towards Lord Buddha, saying: “Thou art of transcendent wisdom, Honoured of the Worlds! With wonderful solicitude, Thou dost preserve in the faith, and instruct in the Law, this illustrious assembly of enlightened disciples. Honoured of the Worlds! if a good disciple, whether man or woman, seeks to obtain supreme spiritual wisdom, what immutable Law shall sustain the mind of that disciple, and bring into subjection every inordinate desire?”

(2) The Lord Buddha thereupon addressed Subhuti, saying: “I have a truth to declare unto you! If a good disciple, whether man or woman, were to bestow in the exercise of charity, an abundance of the seven treasures, sufficient to fill as many boundless universes as there would be grains of sand in these innumerable rivers, would the cumulative merit of such a disciple be considerable?” Subhuti replied, saying: “Very considerable, Honoured of the Worlds!”

(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.”

(5) He said to him: 'No one but a true Brâhmana would thus speak out. Go and fetch fuel, friend, I shall initiate you. You have not swerved from the truth.' Having initiated him, he chose four hundred lean and weak cows, and said: 'Tend these, friend.' He drove them out and said to himself, 'I shall not return unless I bring back a thousand.' He dwelt a number of years (in the forest), and when the cows had become a thousand,

(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.

(2) In time his teacher came back, and said to him: 'Upakosala.' He answered: 'Sir.' The teacher said: 'Friend, your face shines like that of one who knows Brahman. Who has taught you?' 'Who should teach me, Sir?' he said. He denies, as it were. And he said (pointing) to the fires: 'Are these fires other than fires?' The teacher said: 'What, my friend, have these fires told you?'

(2) The teacher said: 'Friend, you shine like one who knows Brahman. Who then has taught you ?' He replied: 'Not men. But you only, Sir, I wish, should teach me ;

(18) (And, having gained Thine audience and Thine Order's sacred chieftainship), then I ask of Thee, O Ahura! and tell me aright, how shall I acquire that Thy Righteous Order's prize, ten (costly) mares male-mated, and with them the camel (those signs of honour and blessing for Thy chief. I ask Thee for these gifts for sacrifice). For it was told me for the sake of our Welfare (in our salvation), and of our Immortality, in what manner Thou shalt give to these (Thy conquering hosts) both of these Thy (gifts of grace).

(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.”

(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.”

(1) The Lord Buddha addressed Subhuti, saying: “What think you? If a disciple, having obtained all the treasures of this universe, were to bestow these in the exercise of charity, would such a disciple consequently enjoy a considerable merit?” Subhuti assenting, said: “Honoured of the Worlds! such a disciple would consequently enjoy a very considerable merit.”

(2) The Lord Buddha replied to Subhuti, saying: “Truly a most excellent theme! As you affirmed, I preserve in the faith, and instruct in the Law, this illustrious assembly of enlightened disciples. Attend diligently unto me, and I shall enunciate a Law whereby the mind of a good disciple, whether man or woman, seeking to obtain supreme spiritual wisdom, shall be adequately sustained, and enabled to bring into subjection every inordinate desire.” Subhuti was gratified, and signified glad consent. Thereupon, the Lord Buddha, with majesty of person, and perfect articulation, proceeded to deliver the text of this Scripture, saying:—

(4) Then Mara the evil one said to Vimalakirti: ‘ Sir, thou oughtest to give back to me these maidens, because it is the principle of Bodhisattvahood that all things should be given to those who ask for them.’ Vimalakirti said : ‘ Well, I have already given them up; thou mayest take them away. May all beings fulfil their desires according to the law.’

(3) He answered: 'This' (repeating some of what they had told him). The teacher said: 'My friend, they have taught you about the worlds, but I shall tell you this; and as water does not cling to a lotus leaf, so no evil deed clings to one who knows it.' He said: 'Sir, tell it me.'

(1) To win this jewel of the Thought I offer perfect worship to the Blessed Ones, to the stainless gem of the Good Law, and to the Sons of the Enlightened, oceans of virtues. All flowers, fruits, and healing herbs, all gems and all waters clear and pleasant in the world, likewise mountains of jewels, forests sweet in their solitude, climbing plants bright with ornaments of flowers, trees whose branches bend with goodly fruit, fragrant incenses, trees of desire, and jewelbearing trees in the worlds of the gods and their kin, lakes bedecked with lilies and wondrously pleasant with the cries of swans, harvests springing without tilth and crops of grain, and all else adorning them whom we worship, all things that are bounded by the spreading ethereal sphere and are in the possession of none, I take in spirit and offer as guerdon to the Supreme Saints and their Sons. Worthy of choicest gifts and great of compassion, may they mercifully accept this of me! I am exceeding poor, and without righteousness; there is naught else for me to offer. So may their care for others' weal be for my weal, and let the Lords take this in their native grace. Yea, I give to the Conquerors and their Sons myself entirely. Take me for your chattel, O noble beings; I make myself in love your slave. By being your chattel I am freed from fear in life, and work good for living creatures; I escape my former sins, and do evil no more....