Dunhuang Document

...by practice, one gains the profound mind?. According to that mind?mind, one’s intent is subdued. By subduing the intent, then? according to that direction, one finds expedient meansSanskrit: upaya; the skill of a Buddha or Bodhisattva to teach according to the listener's capacity.. Through these means, one brings sentient beings to maturity. By maturing sentient beings, the Buddha-land? is purified. By purifying the land, the preaching of the Dharma is purified. By purifying the Dharma, wisdom is purified. By purifying wisdom, the mind is purified. By purifying the mind, all virtues are purified?.

Therefore, Ratnakuta, if a Bodhisattva desires to attain a pure land, they must first purify their mind. According to the purity of the mind, the Buddha-land is purified.

At that time, Sariputra One of the Buddha’s senior disciples, known for his wisdom but often used in this sutra to represent the "hearer" (Sravaka) perspective., empowered by the Buddha’s spiritual authority, thought to himself: "If the Buddha-land is pure only when the Bodhisattva’s mind is pure, then could it be that our World-Honored One's mind was impure when he was a Bodhisattva? For this Buddha-land is so impure."

The Buddha, knowing his thoughts, said to him: "What do you think? Is it the fault of the sun and moon that the blind do not see their purity?"
Sariputra replied: "No, World-Honored One. That is the fault of the blind, not the sun or moon."
The Buddha said: "Sariputra, it is because of the sins of sentient beings that they do not see the majestic purity of the Tathagata's A title for the Buddha, meaning 'Thus Gone' or 'Thus Come.' Buddha-land. It is not the fault of the Tathagata. Sariputra, this land of mine is pure, yet you do not see it."

At that moment, the Brahma King Sikhin A high-ranking deity in Buddhist cosmology. said to Sariputra: "Do not think this Buddha-land is impure. Why? I see the land of Shakyamuni Buddha as pure and majestic, as beautiful as the palace of the highest heavens."
Sariputra said: "I see this land as full of hills, hollows, brambles, gravel, and stones—a place filled with filth."
Brahma King Sikhin replied: "My friend, because your mind has 'highs and lows' and does not rely on the Buddha’s wisdom, you see this land as impure. Sariputra, a Bodhisattva treats all beings with equality. With a profound and pure mind relying on Buddha-wisdom, one can see the purity of this land."

Then, the Buddha pressed his toe against the earth. Immediately, the universe of three thousand great thousand worlds was adorned with hundreds of thousands of jewels, resembling the Jewel-Adorned Land of the Buddha 'Infinite Virtue.' The entire assembly marveled at this unprecedented sight, and everyone found themselves sitting upon jeweled lotus flowers.

The Buddha told Sariputra: "Look now at the majesty and purity of this Buddha-land."
Sariputra said: "Indeed, World-Honored One. I have never seen or heard of this before. The majesty of the Buddha-land is now fully revealed."
The Buddha told Sariputra: "My Buddha-land is always pure like this. But to save those of inferior character, I show it as an impure land full of evils. Just as the gods eat from the same jeweled vessel, yet the color of the food differs according to each one's merit—so it is, Sariputra. If a person’s mind is pure, they will see the merits and majesty of this land."

When the Buddha revealed the purity of the land, the five hundred sons of elders led by Ratnakuta all attained the patience of the non-arising of dharmasAnutpattika-dharma-ksanti; a high level of realization where one understands that nothing truly "begins" or "ends.". Eighty-four thousand people resolved to seek Unsurpassed, Complete, and Perfect EnlightenmentAnuttara-samyak-sambodhi.. The Buddha then withdrew his spiritual power, and the world returned to its previous appearance. Thirty-two thousand gods and humans who sought the path of the 'Hearers' realized that all conditioned things are impermanent; they distanced themselves from the 'dust and dirt' and gained the pure Dharma-eye. Eight thousand monks, by not clinging to any phenomena, were liberated from their 'outflows' and reached enlightenment. Circular seal stamp At that time, in the great city of Vaisali...

Chapter 2: Expedient Means

There was an elder named Vimalakirti. He had already made offerings to immeasurable Buddhas and deeply planted the roots of virtue. He had attained the Patience of Non-arising. His eloquence was unobstructed. He played with supernatural powers and attained all forms of dharanisSacred chants or mnemonic spells used to retain the teachings.. He had achieved fearlessness, subdued the 'Mara' of afflictions, and entered the profound gates of the Dharma. He was skilled in the perfection of wisdom and well-versed in expedient means. He had fulfilled his great vows and clearly understood the paths of sentient beings' minds. He could distinguish the sharp or dull capacities of others. Having long practiced the Buddha-way, his mind was seasoned and refined, committed to the Great Vehicle (Mahayana). In all his actions, he acted with careful consideration. He dwelt in the dignity of the Buddha, his mind as vast as the ocean. The Buddhas praised him, and he was respected by the disciples, Indra, and the Brahma lords.

Desiring to save people, he lived in the city of Vaisali using expedient means. Although he possessed immeasurable wealth, he cared for the poor. He maintained pure discipline to guide those who broke the precepts. He used patience to transform the angry, and great diligence to guide the lazy. He used meditation to focus the distracted, and firm wisdom to guide the ignorant.

Though he lived as a layman, he maintained the pure discipline of a monk. Though he lived at home, he was not attached to the three realms of existence. He appeared to have a wife and children, yet he always practiced celibacy. He appeared to have a household, yet he delighted in solitude. Though he wore jewels and ornaments, he used the 'marks of a Buddha' to adorn his body. Though he ate and drank, he took the joy of meditation as his flavor. If he visited places of gambling or entertainment, he did so only to save people. He engaged with other religions but never abandoned the true faith. Though he was expert in secular texts, he always delighted in the Buddha's laws. He was respected by all as the foremost among those worthy of offerings. He managed his household with the true Dharma and treated both elders and youth with care. Even when engaging in trade and business to earn worldly profit, he did not take joy in it. He traveled the streets and alleys to benefit sentient beings. He entered the halls of government to participate in governance...