Dunhuang Document

His mind was never distracted, as his intent was firmly established. With wisdom, he cut through all ignorance. Although he lived as a laypersonThe text uses "white-clothed" (baiyi), a traditional term for someone who has not taken monastic vows., he upheld the pure conduct of a monk. Although he lived in a household, he was not attached to the Three RealmsThe realms of desire, form, and formlessness that constitute the world of rebirth.. He appeared to have a wife and children, yet he constantly practiced pure livingoriginal: "Brahmacarya"; refers to a life of celibacy and spiritual discipline.. He appeared to have a family and attendants, yet he always delighted in solitude.

Though he wore precious ornaments, he used the marks of excellenceThe physical signs of a Buddha’s spiritual perfection. to adorn his body. Although he ate and drank, he took the joy of meditation as his flavor. If he visited places of gambling or play, he did so only to guide people to liberation. He accepted followers of other paths without abandoning his correct faith. Although he was well-versed in secular classics, he always delighted in the Buddha’s teachings. All who saw him respected him as the foremost among those worthy of offerings.

He maintained the True DharmaThe authentic teachings of the Buddha. and took under his care both the old and the young. Even while engaged in various worldly businesses and making a profit, he did not find joy in material gain. He wandered the crossroads to benefit sentient beings. He entered the halls of government to rescue and protect all. He entered the places of debate to lead others with the Great VehicleMahayana Buddhism.. He entered schools to inspire and open the minds of children. He entered houses of ill repute to show the faults of desire. He entered wine shops to help others establish their will.

If he was among elders, he was the most respected of elders, preaching the superior Dharma to them. If he was among householders, he was the most respected of householders, cutting off their greed and attachment. If he was among the warrior classoriginal: "Ksatriya"; the ruling and military caste., he was the most respected among them, teaching them patience and endurance. If he was among the priestly classoriginal: "Brahmin"; the highest social class in traditional Indian society., he was the most respected among them, removing their arrogance. If he was among great ministers, he was the most respected of ministers, teaching them the correct law. If he was among princes, he was the most respected of princes, showing them loyalty and filial piety. If he was among the palace officials, he was the most respected among them, transforming the women of the palace. If he was among the common people, he was the most respected among them, encouraging them to cultivate merit. If he was among the gods of the Brahma HeavenOne of the highest heavens in Buddhist cosmology., he was the most respected there, instructing them with superior wisdom. If he was among the SakraThe king of the gods., he was the most respected there, demonstrating impermanence. If he was among the world-protectors, he was the most respected there, protecting all sentient beings.

The elder Vimalakirti, using such immeasurable expedient meansoriginal: "Upaya"; skillful methods used by enlightened beings to teach according to the listener's level., benefited sentient beings. Using these means, he manifested an illness in his own body. Because of his illness, the king, ministers, elders, householders, Brahmins, princes, and other officials—countless thousands of people—all went to inquire after his health.

When they arrived, Vimalakirti used his physical illness to broadly preach the Dharma to them:

"Virtuous ones! This body is impermanent; it has no strength, no power, and no firmness. It is a thing that quickly rots; it is not to be trusted. It is a source of suffering and distress, a collection of a hundred diseases. Virtuous ones, a wise person does not rely on such a body.

• This body is like gathered foam; it cannot be grasped.
• This body is like a bubble; it cannot stand for long.
• This body is like a mirageoriginal: "yan"; refers to the shimmering heat-haze that animals mistake for water.; it arises from thirsty craving.
• This body is like a banana tree; there is no solid wood within it.
• This body is like a phantom; it arises from upside-down views.
• This body is like a dream; it is a product of false visions.
• This body is like a shadow; it appears because of the conditions of past actions.
• This body is like an echo; it depends on various causes and conditions.
• This body is like a floating cloud; it changes and vanishes in an instant.
• This body is like lightning; it does not stay for even a single thought.

This body has no master; it is like the earth. This body has no 'self'; it is like fire. This body has no life-span; it is like the wind. This body has no 'personhood'; it is like water. This body is not real; the Four Great ElementsEarth, water, fire, and wind; the physical building blocks of the universe. are its home. This body is empty; it is removed from 'me' and 'mine.' This body has no awareness; it is like grass, trees, tiles, or stones. This body has no active power; it is turned by the force of the wind. This body is impure, filled with filth. This body is a deception; though we bathe, clothe, and feed it, it must eventually be destroyed. This body is a disaster, afflicted by a hundred and one diseases. This body is like an old well on a hill, pressed by old age. This body is unstable; it must surely die. This body is like a poisonous snake, like a vengeful thief, like an empty village—a composite of the aggregates, elements, and sense-basesThe components of physical and mental experience in Buddhist psychology..

Virtuous ones! This body should be viewed with weariness and distaste. You should instead delight in the 'Buddha-body.' Why? Because the Buddha-body is the Truth Bodyoriginal: "Dharmakaya"; the ultimate reality of the Buddha's nature.. It is born from immeasurable merit and wisdom. It is born from discipline, meditation, wisdom, liberation, and the knowledge and vision of liberation. It is born from compassion, joy, and equanimity. It is born from the Perfectionsoriginal: "Paramitas"; virtues such as giving, morality, and patience.. It is born from expedient means, the six supernatural powers, the three types of clarity, the thirty-seven factors of enlightenment, and from stillness and insight. It is born from the ten powers, the four kinds of fearlessness, and the eighteen unique qualities. It is born from cutting off all unwholesome things and gathering all wholesome things. It is born from truth. It is born from diligence. It is born from such immeasurable pure laws.

Virtuous ones! Those who wish to obtain the Buddha-body and cut off the diseases of all sentient beings should set their hearts on Unsurpassed, Complete Enlightenmentoriginal: "Anuttara Samyak Sambodhi"; the ultimate goal of becoming a fully awakened Buddha.."

In this way, the elder Vimalakirti preached the Dharma to those who came to ask about his illness, causing countless thousands of people to set their hearts on Unsurpassed, Complete Enlightenment.