Dunhuang Document

Born from the Three Claritiesoriginal: "三明" (sānmíng); these are the three types of transcendental knowledge possessed by an awakened being: knowledge of past lives, the "divine eye" to see the rebirths of others, and the knowledge that all spiritual taints have been extinguished., he obtained the Thirty-seven Aids to Enlightenmentoriginal: "三十七道品"; a comprehensive set of Buddhist practices that include the four foundations of mindfulness, the four right efforts, and the eightfold path.. By means of wholesome laws, he gathered all virtues. This birth comes from truth; it comes from heedfulnessoriginal: "不放逸" (bù fàng yì); the state of being diligent and never losing focus on the path to awakening.. From such causes, the countless pure laws of the Tathagata's BodyA title for the Buddha meaning "the one who has thus come" or "thus gone." His "body" here refers to his spiritual essence rather than his physical form. are born.

"Noble friends, if you wish to attain the Buddha's body and heal the sicknesses of all living beings, you should resolve to attain Unsurpassed Perfect Enlightenmentoriginal: "阿耨多羅三藐三菩提" (Anuttara-samyak-sambodhi); the ultimate, complete awakening of a Buddha.."

Thus, the elder Vimalakirti preached the Law to those who came to inquire about his illness, as was appropriate for each, causing many thousands of people to resolve to attain Unsurpassed Perfect Enlightenment.

Chapter 3: The Disciples

At that time, the elder Vimalakirti thought to himself as he lay ill in bed: "The World-Honored One A common title for the Buddha. possesses great compassion; would he not show me his pity?"

The Buddha, knowing his thoughts, addressed SariputraOne of the Buddha’s foremost disciples, renowned for his superior wisdom.: "Go to Vimalakirti and inquire about his illness."

Sariputra replied to the Buddha: "World-Honored One, I am not fit to go and inquire about his illness. Why? I remember once in the past, when I was sitting in quiet meditation beneath a tree in the forest. At that time, Vimalakirti came to me and said: 'Listen, Sariputra! Sitting as you are is not necessarily quiet meditationoriginal: "宴坐" (yànzuò); refers to zazen or seated meditation intended to reach a state of stillness.. True quiet meditation means not displaying the body or mind in the Three RealmsThe realms of desire, form, and formlessness that comprise the cycle of rebirth.. It means remaining in the state of cessation without extinguishing your majestic bearing. It means not abandoning the path of the Law while still performing the tasks of an ordinary person. It means the mind neither dwelling within nor staying without. It means remaining unmoved by various views while still practicing the Thirty-seven Aids to Enlightenment. It means entering the state of NirvanaThe ultimate state of peace and liberation from suffering. without first cutting off all worldly afflictions. If you can sit like this, you will receive the Buddha’s seal of approval.' At that time, World-Honored One, having heard these words, I remained silent and could not respond. Therefore, I am not fit to go and inquire about his illness."

The Buddha then addressed MaudgalyayanaAlso known as Maha-Maudgalyayana, he was the Buddha’s disciple most famous for his supernatural powers.: "Go to Vimalakirti and inquire about his illness."

Maudgalyayana replied to the Buddha: "World-Honored One, I am not fit to go and inquire about his illness. Why? I remember once in the past, I entered the great city of Vaisali and was preaching the Law to the householders in a lane. At that time, Vimalakirti came to me and said: 'Listen, Great Maudgalyayana! When preaching the Law to white-clothed householders, you should not speak as you are doing. One who preaches the Law must do so in accordance with the Law. The Law has no 'living beings,' because it is free from the defilement of beings. The Law has no 'self,' because it is free from the defilement of ego. The Law has no 'lifespan,' because it is free from birth and death. The Law has no 'person,' because it cuts through the boundaries of past and future. The Law is eternally tranquil, for it extinguishes all appearances. The Law is free from appearances, for it has no external conditions. The Law has no name, for language is cut off. The Law has nothing to say, for it is beyond thought and observation. The Law has no form, for it is like empty space. The Law has no frivolous arguments, for it is ultimately empty. The Law has no 'mine,' for it is free from possessions. The Law has no distinctions, for it is free from consciousness. The Law has no comparison, for nothing stands against it. The Law is not subject to causes, for it does not reside in conditions. The Law is identical to reality, for it enters into all things. The Law follows 'suchness,' for there is nothing to follow. The Law dwells in the limit of reality, unmoved by any extremes. The Law is unshakable, for it does not rely on the six senses. The Law has no coming or going, for it never stays. The Law accords with emptiness, follows the signless, and responds to the wishless. The Law is free from beauty and ugliness. The Law has no increase or decrease. The Law has no birth or death. The Law has no place to return. The Law transcends the eyes, ears, nose, tongue, body, and mind. The Law has no high or low. The Law is eternally dwelling and unmoving. The Law is free from all meditative practices. Listen, Great Maudgalyayana! If the appearance of the Law is like this, how can it be spoken? One who truly preaches the Law has nothing to say and nothing to show; one who truly listens to the Law hears nothing and attains nothing. It is like a phantom person preaching to another phantom person; one should establish this intent when preaching. One should understand the sharp or dull faculties of living beings and have clear, unobstructed insight. With a heart of great compassion, one should praise the Great Vehicleoriginal: "大乗" (Mahayana); the path of the Bodhisattva seeking to save all beings., remembering to repay the Buddha's kindness and ensuring the Three JewelsThe Buddha, the Law (Dharma), and the Community (Sangha). are never cut off. Only then should one preach the Law.' When Vimalakirti spoke these words, eight hundred householders resolved to attain Unsurpassed Perfect Enlightenment. I lack such eloquence, and therefore, I am not fit to go and inquire about his illness."

The Buddha then addressed MahakasyapaA primary disciple of the Buddha, known for his ascetic practices and for being the first patriarch of the Zen tradition.: "Go to Vimalakirti and inquire about his illness."

Mahakasyapa replied to the Buddha: "World-Honored One, I am not fit to go and inquire about his illness. Why? I remember once in the past, I was walking through a poor neighborhood to beg for food. At that time, Vimalakirti came to me and said: 'Listen, Great Mahakasyapa! You have a heart of compassion, but it is not universal. You bypass the wealthy and powerful to beg only from the poor. Kasyapa, you should dwell in the Law of equality and beg in sequence. One should beg for food as if not eating. One should receive food as if to destroy the appearance of the union of the four elements. One should receive food with the thought of not receiving it, entering a village with the thought of an empty village...'"