(13) Narayana Bodhisattva said: “Worldliness and unworldliness make a duality; when one comprehends that the nature of this-worldliness is empty, then he attains unworldliness; there is neither coming nor going from one to the other, and there is also neither overflowing nor scattering. This is to enter the doctrine of non-duality. ”

(12) Buddha said: “ Go ye [Bodhisattvas]. Keep back the fragrance of your bodies lest those beings feel attachment [towards you] in their minds. Again you should abandon your real forms lest those who seek to be Bodhisattvas in that land should cherish [the feeling of] self-abasement. Again, you should not be contemptuous of them and thus create a hindrance-thought; and why? All the lands in all the ten quarters are [equal] even as the sky, but only for those beings who find pleasure in the inferior law Buddhas do not manifest their lands of purity.”

(1) Then the Blessed One asked Vimalakirti: ‘ ‘ Thou wishest to see the Tathagata; in what manner dost thou regard the Tathagata?” Vimalakirti said: “Just as I regard the reality of my body even so do I regard the Tathagata. I regard the Tathagata in this manner: he came not in the past, will not go in the future, and stays not in the present; I regard him neither as form nor as thatness of form, nor as the nature of form; neither as sensation nor as conception nor as confirmation; neither as consciousness nor as thatness of consciousness nor as the nature of consciousness; he is not caused by the four elements; he is even as the void; he is not an aggregate of the six Ayatanas as he is far above eye, ear, nose, tongue, body and mind; he is beyond the three worlds of existence; he is separated from the three dirts he is in accordance with the three ways of liberation; he is endowed with intelligence yet he is as if not intelligent; he is neither of oneness nor of duality; he is neither of selfhood nor of otherness; he is neither formless nor attached to form; he is neither on this shore nor on that nor in midstream; yet he teaches all beings; he is never annihilated even though realising complete annihilation, he is neither this nor that; he is depending neither on this nor on that; he is known neither by intelligence nor by consciousness; he is neither darkness nor light; he is neither name nor form; he is neither strong nor weak he is neither pure nor impure; he is not in a definite place yet he is not separated from place; he is neither created nor uncreated; he neither manifests himself, nor is he explainable; he neither gives nor grudges; he neither observes nor violates the precepts; he is neither patient nor not impatient; he is neither diligent nor slothful; he is neither collected nor confused; he is neither intelligent nor ignorant; he is neither true nor false; he neither comes nor goes; he neither goes out nor returns; he is beyond all modes of speech; he is neither a stock of merit nor not a stock of merit; he is neither deserving of homage nor undeserving of homage; he neither possesses; nor abandons; he is neither endowed with form nor formlessness; he is identical with truth and equal to the nature of the law; he can neither be measured nor be weighed, being far above all degrees and measures; he is neither great nor small; he is neither to be seen nor to be heard; neither to be felt nor to be known; he is liberated from all bondage; he is equal both to the intelligent and to We ignorant; he does not discriminate in anything; in all things he has no attainment, no loss, no corruption, no suffering; in him there is no acting, no doing, no birth, no death; no fear, no sorrow; no joy, no dislike; he knows no past, no future, no present;

(1) The Lord Buddha addressed Subhuti, saying: “If a disciple asserts that the Lord Buddha comes or goes, sits or reclines, obviously he has not understood the meaning of my discourse. And why? Because, the idea ‘Buddha’ implies neither coming from anywhere, nor going to anywhere, and hence the synonym ‘Buddha!’”

(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.

(21) “A Bodhisattva who has entered this doctrine seeing all the pure and excellent lands of the Buddhas neither attaches himself to it nor covets nor is arrogant and seeing all the impure lands of the Buddhas he neither grieves nor cares for nor avoids them. He raises the pure mind towards all the Buddhas rejoicing in and revering them as those whom he has never seen before. All Buddha-Tathagatas are equal in virtues, but only in order to teach all beings they manifest the Buddha-lands in different ways.

(2) Again Manjusri asked: “ In what manner does he practise ‘ no-way Vimalakirti replied: “ The Bodhisattva is said to practise the way of Buddha, when he feels no anguish, no anger in the commission of the five grave sins; when he enters hell even without the defilement of sin; when he enters the animal world without errors of ignorance and arrogance, etc.; when he enters the world of hungry ghosts though himself endowed with merits; when he practices such acts as may lead him to heaven either with form or without form though he does not himself consider heaven an excellent abode; when he is free from defilements, while appearing as if practising covetousness; when he is free from impediments of anger, while appearing as if practising anger; when he controls his mind in wisdom, while appearing as if practising ignorance; when he abandons his possessions, both inner and outer, and does not spare even his body nor his life, while appearing as if practising avarice; when he abides in pure morality and trembles with great fear even for a minor misdemeanour, while appearing as if practising trespasses; when he is ever merciful and patient, while appearing as if practising anger; when he is diligent in virtue, while appearing to be slothful; when he is ever abiding in meditation, while appearing to be distracted in mind; when he is in possession of the wisdom both of this world and that of the world beyond, while appearing to be ignorant; when he follows the teaching of the scripture in accordance with the necessary means, while appearing as if practising flattery and hypocrisy; when he is even like a bridge for all beings, while appearing to be arrogant; when he is pure in mind, while appearing to practise passions; when he is obedient to the wisdom of Buddha, never following the doctrines of the heretical teachers while appearing to be with the evil one; when he is preaching for the sake of all beings, the law which has never been heard before while appearing to be with Sravakas; when he is endowed with great compassion and teaches all beings, w’hile appearing to be with Pratyeka-Buddhas; when his hands are jewelled and his virtues are inexhaustible, while appearing to be with poor people; when he is endowed with excellent forms with which he is adorned, while he looks as if defective in the body; when he is endowed with virtues and born in the race of Buddhas, while appearing to be of mean birth; when he is regarded by all beings with pleasure having obtained the body of the Narayana, while appearing to be weak and uncomely; when he eradicated the root of disease and is gone far beyond the fear of death, while appearing to be subject to old age and disease; when he is ever meditating on the transciency of things and is never covetous, though in possession of property; when he is far above the mire of the five senses, though he-possesses wives and children: when he is endowed with eloquence and memory which never fails, while appearing to be slow in speech; when he saves beings and leads them in the right path, while appearing to be in the wrong path; when he has exterminated causes for the evil paths, while manifesting himself everywhere in all those paths; when he has exterminated birth and death, while manifesting Nirvana. Manjusri, when the Bodhisattva realises the no-way in these manners, he is said to comprehend the way of Buddha.”

(14) Sadhumati Bodhisattva said: ‘ ‘ Samsara (transmigration) and Nirvana make a duality; but when one understands the nature of Samsara, then he understands that there is neither Samsara nor bondage nor liberation nor burning nor extinction. To understand thus is to enter the doctrine of non-duality.”

(2) he is not to be discriminated nor manifested by any words; O Blessed One, such is the personality of the Tathagata; thus should one regard him; those who regard him thus are said to have right understanding, those who regard him otherwise are said to have false understanding. ’ ’

(2) That man attains peace, who, abandoning all desires, moves about without attachment, without selfishness, without vanity.

(1) 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 perceived?” Subhuti replied, saying: “No! Honoured of the Worlds! It is impossible that by means of his physical body, the Lord Buddha may be clearly perceived. And why? Because, what the Lord Buddha referred to as a physical body, is in reality not merely a physical body.” Thereupon the Lord Buddha addressed Subhuti, saying: “Every form or quality of phenomena is transient and illusive. When the mind realises that the phenomena of life are not real phenomena, the Lord Buddha may then be clearly perceived.”

(4) The Lord Buddha yet again enquired of Subhuti, saying: “What think you? May an Arhat (having attained to absolute quiescence of mind) thus meditate within himself, ‘I have obtained the condition of an Arhat’?” Subhuti replied, saying: “No! Honoured of the Worlds! And why? Because, there is not in reality a condition synonymous with the term Arhat. Honoured of the Worlds! if an Arhat thus meditates within himself, ‘I have obtained the condition of an Arhat,’ there would be obvious recurrence of such arbitrary concepts as an entity, a being, a living being, and a personality. Honoured of the Worlds! When the Lord Buddha declared that in absolute quiescence of mind, perfect observance of the Law, and true spiritual perception, I was pre-eminent amongst the disciples, I did not cogitate thus within myself, ‘I am an Arhat, freed from desire!’ Had I thus cogitated, ‘I have obtained the condition of an Arhat,’ the ‘Honoured of the Worlds’ would not have declared concerning me, ‘Subhuti delights in the austerities practised by the Aranyaka’; but, in reality, Subhuti was perfectly quiescent and oblivious to phenomena; hence the allusion, ‘Subhuti delights in the austerities practised by the Aranyaka.’”

(30) Ratnamudrahasta Bodhisattva said: “To be attached to Nirvana and not to be detached from the world—these make a duality. When he is not attached to Nirvana and renounces not the world, there is no longer duality. And why ? If there is bondage then there is deliverance. If there is nothing bound from the beginning, who will seek for deliverance ? When there be neither bondage nor deliverance then there is neither attachment nor detachment. This is said to enter the doctrine of non-duality.”

(13) “ Though he understands that there is neither birth nor death, yet he manifests himself in all lands as the sun is seen from every quarter. “ Honouring countless millions of Tathagatas in all the ten quarters, in him there is no idea of partiality because he distinguishes not between those Buddhas and himself. “ Though he comprehends the emptiness of the nature of those Buddha-lands and beings therein, yet he ever realises the land of purity for the sake of beings who ought to be taught. “ He is the Bodhisattva who possesses the power of fearlessness and manifests even in one moment all beings with their forms, voices, and behaviour. “ Though being conscious of evil yet he follows evil deeds of evil; and he manifests those evils according to his will, through his wisdom of the necessary means. “ He shows himself as subject to old age, disease, and death in order to teach all beings; though he knows that [things are] even as a phantom, yet he understands their real nature in a most thorough manner.

(1) The Lord Buddha said unto Subhuti: “If you think thus within yourself ‘The Lord Buddha did not, by means of his perfect bodily distinctions, obtain supreme spiritual wisdom,’ Subhuti, have no such deceptive thought! Or if you think thus within yourself, ‘In obtaining supreme spiritual wisdom, the Lord Buddha declared the abrogation of every Law,’ Subhuti, have no such delusive thought! And why? Because, those disciples who obtain supreme spiritual wisdom, neither affirm the abrogation of any Law, nor the destruction of any distinctive quality of phenomena.”

(6) The Lord Buddha, thereupon, addressed Subhuti, saying: “Thus it is with an enlightened disciple: if he were to expatiate after this manner, ‘I must become oblivious to every idea of sentient life,’ he could not be described as fully enlightened. And why? Because, there is no Law whereby a disciple can be approved as ‘fully enlightened.’ Therefore, the Lord Buddha declared that within the realm of spiritual Law, there is neither an entity, a being, a living being, nor a personality.”

(25) He thoroughly knows the coming and going of all beings; he is ever emancipated in all things; stainless in the world as a lotus; walks the path of tranquillity, comprehending the nature of things;

(22) “O Ananda, behold all those Buddha-lands; there is variety on the earth, but there is none in the sky, even so there is variety in the physical bodies of the Buddhas, but there is none in their unobstructed wisdom.

(2) Vimalakirti spoke : “ O Sariputra, he who seeks the Law never spares either life or body; how much less should he think about seats. He who seeks the Law has no desire either for form or sensation or perception or conformation or consciousness ; also he has no desire either for the twelve organs and objects of sense (Ayatanas') or eighteen elements (Dhatus) ; no desire even either for the world of Kama or the world of Rupa or the world of Arupa. O Sariputra, he who seeks the Law has neither attachment to the Buddha nor to the Law nor to the Order. He who seeks the law never seeks the contemplation of suffering, never seeks the attainment of the cessation of suffering, and never seeks the walking on the path of cessation. And why ? The Law is far above mere talk. If I should say that I see suffering, the cause of suffering, the cessation of suffering, and the path of cessation, it is mere talk and this is not seeking the Law.

(1) The Lord Buddha enquired of Subhuti, saying: “What think you? May a Scrotapatti (having entered the stream which bears on to Nirvana) thus moralise within himself, ‘I have obtained the fruits commensurate with the merit of a Scrotapatti’?” Subhuti replied, saying: “No! Honoured of the Worlds! And why? Because, Scrotapatti is simply a descriptive term signifying ‘having entered the stream.’ A disciple who avoids the seductive phenomena of form, sound, odour, taste, touch, and Law, is named a Scrotapatti.”