Dunhuang Document

"Therefore, the resolve for enlightenment original: "菩提心" (Bodhichitta); the aspiration to attain Buddhahood for the sake of all beings. is the Way-place original: "道場" (Bodhimaṇḍa); traditionally the site where a Buddha attains awakening, but here used by Vimalakirti to mean the state of mind or practice that leads to truth. because it is free from error. Generosity is the Way-place because it expects no reward. Keeping the precepts is the Way-place because it fulfills all vows. Patience is the Way-place because the mind remains unhindered toward all living beings. Vigor is the Way-place because it does not retreat into laziness. Meditation is the Way-place because the mind becomes harmonious and gentle. Wisdom is the Way-place because it sees all things as they truly are.

"Compassion is the Way-place because it treats all beings equally. Great Pity is the Way-place because it endures weariness and suffering. Joy is the Way-place because it delights in the Truth. Equanimity is the Way-place because it cuts off both hatred and attachment. Supernatural powers are the Way-place because they achieve the six spiritual insights. Liberation is the Way-place because it can turn away from the world. Skillful means are the Way-place because they teach and transform living beings. The four attractions original: "四攝" (Saṃgrahavastu); the four methods used by Bodhisattvas to draw beings to the Dharma: giving, kind words, beneficial actions, and cooperation. are the Way-place because they gather in all beings. Extensive learning is the Way-place because one acts according to what has been heard.

"Subduing the mind is the Way-place because it correctly contemplates all things. The thirty-seven factors of enlightenment A traditional list of practices including the four foundations of mindfulness, the eightfold path, etc. are the Way-place because they abandon conditioned things. Truth is the Way-place because it does not deceive the world. Dependent origination is the Way-place because it shows that from ignorance to old age and death, all things are inexhaustible. Afflictions themselves are the Way-place because one knows them as they truly are. Living beings are the Way-place because one knows the 'non-self.' All phenomena are the Way-place because one knows the emptiness of all things.

"Subduing Mara The demon/tempter who tried to stop the Buddha from reaching enlightenment. is the Way-place because one is not moved or shaken. The three realms The realms of desire, form, and formlessness that constitute the cycle of rebirth. are the Way-place because there is nowhere else to go. The lion's roar is the Way-place because it is fearless. The powers, fearlessnesses, and unique qualities of a Buddha are the Way-place because they are free from all faults. The three insights are the Way-place because no habitual tendencies remain. To know all things in a single thought is the Way-place because it achieves all-encompassing wisdom.

"In this way, virtuous young man, if a Bodhisattva responds to the Perfections original: "波羅蜜" (Paramitas); the virtues practiced by Bodhisattvas. to teach living beings, then whatever they do—even every lift and placement of a foot—you should know that they come from the Way-place and dwell within the Buddha’s Law."

When this teaching was spoken, five hundred heavenly beings all resolved to attain Unsurpassed, Complete, and Perfect Enlightenment. This is why I am not fit to go and inquire after his health.

The Buddha then said to the Bodhisattva Jagatindhara original: "持世菩薩" (World-Keeper); a Bodhisattva known for maintaining the order of the world.: "You go to Vimalakirti and inquire after his health."

Jagatindhara said to the Buddha: "World-Honored One, I am not fit to go and inquire after his health. Why? I remember once when I was staying in a quiet room. Mara Papiyan The king of demons., accompanied by twelve thousand heavenly maidens, appeared in the form of Indra original: "帝釋" (Shakra); the king of the gods.. Playing music and singing songs, he and his retinue came to me. He bowed his head to my feet, joined his palms in respect, and stood to one side.

"I thought he was indeed Indra, and I said to him: 'Welcome, Kaushika A personal name for Indra.. Although you have earned such blessings, you should not be self-indulgent. You should contemplate the impermanence of the five desires and seek the root of goodness. Within this body, life, and wealth, you should practice the enduring Law.'

"He then said to me: 'Virtuous one, please accept these twelve thousand heavenly maidens to serve you by sweeping and washing.'

"I replied: 'Kaushika, do not offer such improper things to me, a monk and a disciple of the Buddha. This is not appropriate for me.'

"Before I had finished speaking, Vimalakirti came and said to me: 'This is not Indra; it is Mara who has come to harass and tempt you.'

"Vimalakirti then said to Mara: 'You can give these women to me. As for me, I am a proper recipient for them.'

"Mara was terrified, thinking, 'I hope Vimalakirti is not going to trouble me.' He tried to vanish and hide, but he could not. Despite using all his supernatural powers, he could not leave. Then a voice was heard from the sky saying: 'Papiyan, give him the women, and only then can you leave!'

"Out of fear, Mara reluctantly gave them up. Then Vimalakirti said to the women: 'Mara has given you to me. Now, you should all resolve to attain Unsurpassed, Complete, and Perfect Enlightenment.'

"He then taught them according to their needs, leading them to resolve for the Way. He further said: 'Now that you have resolved for the Way, you have the Joy of the Dharma original: "法樂" (Dharma-rati). to entertain yourselves. You should no longer delight in the pleasures of the five senses.'

"The heavenly maidens asked: 'What is this Joy of the Dharma?'

"He answered: 'It is the joy of constantly having faith in the Buddha; the joy of wanting to hear the Dharma; the joy of making offerings to the community of monks; the joy of leaving the five desires; the joy of seeing the five aggregates The components of a person: form, feeling, perception, mental formations, and consciousness. as murderous thieves; the joy of seeing the four elements Earth, water, fire, and air—the building blocks of the physical body. as poisonous snakes; the joy of seeing the internal sense-bases as an empty village; the joy of following and protecting the resolve for the Way; the joy of benefiting living beings; the joy of respecting and supporting teachers; the joy of practicing generosity widely; the joy of firmly keeping the precepts; the joy of patience and gentleness; the joy of diligently gathering roots of goodness; the joy of meditation without distraction; the joy of wisdom that is clear and free from stain; the joy of expanding the resolve for enlightenment; the joy of subduing all demons; the joy of cutting off all afflictions; the joy of purifying the Buddha-land; the joy of achieving the marks of a Buddha by practicing all virtues; the joy of adorning the Way-place; the joy of hearing the profound Dharma without fear; the joy of the three gates of liberation Emptiness, signlessness, and wishlessness. and not delighting in untimely things; the joy of being near fellow students; the joy of having a heart free from anger or hindrance toward those who are not fellow students; the joy of protecting those with harmful knowledge; the joy of being near virtuous friends; the joy of a heart that delights in purity; and the joy of practicing the methods of the limitless Way. This is the Joy of the Dharma of a Bodhisattva.' At this, Mara..."