(6) The Blssed Lord said:

He who, without depending on the fruits of action, performs his bounden duty, he is a Samnyasin and a Yogin: not he who is without fire and without action.

(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.”

(2) residing in Vaisali only for the sake of the necessary means for saving creatures, abundantly rich, ever careful of the poor, pure in self-discipline, obedient to all precepts, removing all anger by the practice of patience, removing all sloth by the practice of diligence, removing all distraction of mind by intent meditation, removing all ignorance by fullness of wisdom; though he is but a simple layman, yet observing the pure monastic discipline; though living at home, yet never desirous of anything; though possessing a wife and children, always exercising pure virtues; though surrounded by his family, holding aloof from worldly pleasures; though using the jewelled ornaments of the world, yet adorned with the spiritual splendour; though eating and drinking, yet enjoying the flavour of the rapture of meditation; though frequenting the gambling house, yet leading the gamblers into the right path ; though coming in contact with heresy, yet never letting his true faith be impaired; though having a profound knowledge of worldly learning, yet never finding pleasure in things of the spirit as taught by Buddha; revered by all as the first among those who were worthy of reverence ; governing both the old and young as a righteous judge ; though profiting by all the professions, yet far above being absorbed by them; benefiting all beings, going wheresoever he pleases, protecting all beings as a judge with righteousness; leading all with the doctrine of the Mahayana when in the seat of discussion; ever teaching the young and ignorant when entering the hall of learning; manifesting to all the error of passion when in the house of debauchery; persuading all to seek the higher things, when at the shop of the wine dealer; preaching the law, when among wealthy people as the most honourable of their kind; dissuading the rich householders from covetousness, when among them as the most honourable of their kind; teaching Kshatriyas patience when among them, as the most honourable of their kind ; removing arrogance when among Brahmans as the most honourable of their kind; teaching justice to the great ministers when among them as the most honourable of their kind; teaching loyalty and filial piety to the princes when among them as the most honourable of their kind; teaching honesty to the ladies of the court when among them as the most honourable of their kind ; persuading the masses to cherish the virtue of merits when among them as the most honourable of their kind; instruct the highest wisdom to the Brahman gods when among them as the most honourable of their kind; showing the transient nature of the world to the Sakra gods when among them as the most honourable of their kind; protecting all beings when among the guardians as the most honourable of their kind; — thus by such countless means Vimalakirti, the wealthy householder, rendered benefit to all beings.

(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.

(6) The Perfections, Charity, and the rest, are of an ascending order of excellence; he will not forsake a more excellent for another, save in respect of the dyke of virtue. Thus minded, he will be always active for the welfare of others; even a forbidden deed is permitted to him in his kindliness, if he foresees a good result. He will give of his alms to the fallen, the masterless, and the religious, and eat himself but a moderate portion; he will surrender everything but his three robes. He will not for slight purpose afflict his body, which is in the service of the Good Law; for thus it will speedily fulfil the desires of living beings. And therefore he will not cast away his life for one whose spirit of mercy is impure, but only for one whose spirit is like his own; and thus naught is lost....

(9) “Subhuti, in the exercise of charity, if the mind of an enlightened disciple is not independent of every Law, he is like unto a person having entered impenetrable darkness, and to whom every object is invisible. But an enlightened disciple, discharging the exercise of charity with a mind independent of every Law, is like unto a person having the power of vision, in the meridian glory of the sunlight, and to whom every object is visible.”

(1) “Moreover, Subhuti, an enlightened disciple ought to act spontaneously in the exercise of charity, uninfluenced by sensuous phenomena such as sound, odour, taste, touch, or Law. Subhuti, it is imperative that an enlightened disciple, in the exercise of charity, should act independently of phenomena. And why? Because, acting without regard to illusive forms of phenomena, he will realise in the exercise of charity, a merit inestimable and immeasurable.”

(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.”

(6) “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.”

(1) The Lord Buddha addressed Subhuti, saying: “If an enlightened disciple, in the exercise of charity, bestowed as considerable an amount of the seven treasures as might fill worlds numerous as the sands of the Ganges; and if a disciple, realising that within the meaning and purport of the Law, there is no abstract individual existence, perfects himself in the virtue of endurance, this latter disciple will have a cumulative merit, relatively greater than the other. And why? Because, enlightened disciples are entirely unaffected by considerations of ‘reward or merit.’”

(33) “Again he abides not in the uncreated as he is endowed with a stock of merit; he abandons not the created as he is endowed with wisdom; he abides not in the uncreated as he possesses the great mercy and compassion; he abandons not the create as he fulfils the original vow; he abides not in the uncreated as he accumulates the medicine [of the law] ; he abandons not the created as he distributes the medicine [of the law] ; he abides not in the uncreated as he knows the maladies of beings; he abandons not the created as he extirpates the maladies of beings;