(4) 'He is also Bhâmanî, for he shines (bhâti) in all worlds. He who knows this, shines in all worlds.

(7) Whose eyes are like blue lotus's , his name is ut, for he has risen (udita) above all evil. He also who knows this, rises above all evil.

(10) The Person is all this, sacrifice, penance, Brahman, the highest immortal; he who knows this hidden in the cave (of the heart), he, O friend, scatters the knot of ignorance here on earth.

(10) Of the great rishis I am Bhrigu, and of words I am the monosyllable “Om.” Of sacrifices I am the sacrifice of japa; of immovable things I am the Himālaya.

(29) At that time, Vimalakirti declared to Mahakasyapa: “Virtuous One, those who appear as kings of demons in countless worlds in the ten directions are mostly Bodhisattvas who have realized this inconceivable liberation and who use expedient devices (upaya) to appear as their rulers in order to convert living beings.

(15) He who, undeluded, knows Me thus as the Supreme Self— he knows all, Ο Bhārata, and he worships Me with all his heart.

(9) He who knows that highest Brahman, becomes even Brahman. In his race no one is born ignorant of Brahman. He overcomes grief, he overcomes evil; free from the fetters of the heart, he becomes immortal.

(2) The intelligent, whose body is spirit, whose form is light, whose thoughts are true, whose nature is like ether (omnipresent and invisible), from whom all works, all desires, all sweet odours and tastes proceed; he who embraces all this, who never speaks, and is never surprised,

(14) Or he shows the aeon’s end with fire destroying heaven and earth, so that those clinging to permanence realize the impermanence of things. Then countless living beings call on this Bodhisattva, inviting Him to their homes to convert them to the Buddha path. In heterodox books, spells, skills, magic, arts and talents, he appears to be an expert to help and benefit (all) living beings. Appearing in their midst, he joins the Sangha in order to release them from defilement, to prevent their slipping into heresy. Then, is he seen as the sun, moon or heaven as Brahma or the lord of (all) the world. At times, as earth or water or as the wind and fire. When they fall ill or epidemics rage, he prepares medicinal herbs for them to take to cure their illness or infection. When famine prevails, he makes food and drink to save them from thirst and hunger, before teaching them the Dharma.

(7) He who understands all and who knows all, he to whom all this glory in the world belongs, the Self, is placed in the ether, in the heavenly city of Brahman (the heart). He assumes the nature of mind, and becomes the guide of the body of the senses. He subsists in food, in close proximity to the heart. The wise who understand this, behold the Immortal which shines forth full of bliss.

(10) The Bodhisattvas asked: “Who is that Bodhisattva who can create an illusory messenger and whose transcendental powers, fearlessness and ubiquity are so great?”

That Buddha replied: “His (powers, fearlessness and ubiquity) are very great indeed. He used to send his illusory messengers to all places in the ten directions to perform the Bodhisattva work of salvation for the benefit of living beings.”

(4) This very [doctrine] has been declared in the verse: — This eternal greatness of a Brahman Is not increased by deeds (karma), nor diminished. One should be familiar with it. By knowing it, One is not stained by evil action. Therefore, having this knowledge, having become calm, subdued, quiet, patiently enduring, and collected, one sees the Soul just in the soul. One sees everything as the Soul. Evil does not overcome him; he overcomes all evil. Evil does not burn him; he burns all evil. Free from evil, free from impurity, free from doubt, he becomes a Brahman. This is the Brahma-world, O king/ said Yajnavalkya. [Janaka said:] ' I will give you, noble Sir, the Videhas and myself also to be your slave.'

(18) O Arjuna! that intellect by which one understands erroneously what is good and evil, what ought to be done and what ought not to be done, is Rajasic.

(1) Then he said to Gana Sârkarâkshya: 'Whom do you meditate on as the Self?' He replied: 'Ether only, venerable king.' He said: 'The Self which you meditate on is the Vaisvânara Self, called Bahula (full). Therefore you are full of offspring and wealth.

(18) Who is free from the egoistic notion (“I am the doer”), whose intellect is not tainted (by contact with objects and functions), though having slain all the beings, he does not slay, nor is he bound (by the evil of action).

(2) He is indeed the udgîtha (Om = Brahman), greater than great (parovarîyas), he is without end. He who knowing this meditates on the udgîtha, the greater than great, obtains what is greater than great, he conquers the worlds which are greater than great.

(25) Further, Sariputra, a Bodhisattva who has won this inconceivable liberation can use his transcendental powers to appear as a Buddha, or a Pratyeka-buddha, a Sravaka, a sovereign Sakra, Brahma, or a ruler of the world (cakravarti). He can also cause all sound and voices of high, medium and low pitches in the worlds in the ten directions to change into the Buddha’s voice proclaiming (the doctrine of) impermanence, suffering, unreality and absence of ego as well as all Dharmas expounded by all Buddhas in the ten directions, making them heard everywhere.

(13) They who perceive with the eye of wisdom this distinction between the Field and the Knower of the Field, and also the deliverance from Prakriti, the cause of all beings— they attain the Supreme.

(2) Manjusri asked:

“What do you mean by a Bodhisattva treading the wrong ways?”

Vimalakirti replied:

“(In his work of salvation) if a Bodhisattva is free from irritation and anger while appearing in the fivefold uninterrupted hell; is free from the stain of sins while appearing in (other) hells; is free from ignorance, arrogance and pride while appearing in the world of animals; is adorned with full merits while appearing in the world of hungry ghosts; does not show his superiority while appearing in the (heavenly) worlds of form and beyond form; is immune from defilements while appearing in the world of desire; is free from anger while appearing as if he were resentful; uses wisdom to control his mind while appearing to be stupid; appears as if he were greedy but gives away all his outer (i.e. money and worldly) and inner (i.e. bodily) possessions without the least regret for his own life; appears as if he broke the prohibitions while delighting in pure living and being apprehensive of committing even a minor fault; appears as if he were filled with hatred while always abiding in compassionate patience; appears as if he were remiss while diligently practicing all meritorious virtues; appears as if he were disturbed while always remaining in the state of serenity; appears as if he were ignorant while possessing both mundane and supramundane wisdoms; appears as if he delighted in flattering and falsehood while he excels in expedient methods in conformity with straightforwardness as taught in the sutras; shows arrogance and pride while he is as humble as a bridge; appears as if he were tormented by troubles while his mind remains pure and clean; appears in the realm of demons while defeating heterodox doctrines to conform with the Buddha wisdom; appears in the realm of sravakas where he expounds the unheard of supreme Dharma; appears in the realm of pratyeka-buddhas where he converts living beings in fulfillment of great compassion; appears amongst the poor but extends to them his precious hand whose merits are inexhaustible; appears amongst the crippled and disabled with his own body adorned with the excellent physical marks (of the Buddha); appears amongst the lower classes but grows the seed of the Buddha nature with all relevant merits; appears amongst the emaciated and ugly showing his strong body to the admiration of them all; appears as an old and ill man but is actually free from all ailments with no fear of death; appears as having all the necessities of life but always sees into impermanence and is free from greed; appears to have wives, concubines and maids but always keeps away from the morass of the five desires; appears amongst the dull-witted and stammerers to help them win the power of speech derived from the perfect control of mind; appears amongst heretics to teach orthodoxy and deliver all living beings; enters all worlds of existence to help them uproot the causes leading thereto; and appears as if entering nirvana but without cutting off birth and death; Manjusri, this Bodhisattva can tread heterodox ways because he has access to the Buddha path.”

(3) He who, dwelling in the darkness, yet is other than the darkness, whom the darkness does not know, whose body the darkness is, who controls the darkness from within — He is your Soul, the Inner Controller, the Immortal. whom the light does not know, whose body the light is, who controls the light from within — He is your Soul, the Inner Controller, the Immortal. — Thus far with reference to the divinities. Now with refer- ence to material existence (adhi-bhuta). —