Dunhuang Document

[Delighting in] detachment from the five desires The five desires: cravings for wealth, sex, food/drink, fame, and sleep.. Delighting in observing the five aggregates original: "五陰" (Pañcaskandha); the components of a person—form, sensation, perception, mental formations, and consciousness. as if they were murderous thieves. Delighting in observing the four elements Earth, water, fire, and wind; the constituent parts of the physical body. as if they were poisonous snakes. Delighting in observing the internal sense-bases The eyes, ears, nose, tongue, body, and mind. as being empty like space. Delighting in following the intent of the Way. Delighting in bringing vast benefit to all living beings. Delighting in the respectful support of one’s teachers. Delighting in the broad practice of generosity original: "施" (Dāna).. Delighting in firmly upholding the precepts original: "戒" (Śīla).. Delighting in patience, being gentle and harmonious. Delighting in diligently gathering the roots of goodness. Delighting in meditative concentration without distraction. Delighting in stainless, bright wisdom.

Delighting in expanding the resolve for enlightenment original: "菩提心" (Bodhichitta).. Delighting in subduing the various Maras Demonic obstructions or temptations.. Delighting in cutting off all mental afflictions. Delighting in purifying the Buddha-lands. Delighting in the cultivation of all merits in order to achieve the physical marks of excellence. Delighting in adorning the Way-place. Delighting in hearing the profound Dharma without fear. Delighting in the three gates of liberation Emptiness, signlessness, and wishlessness.. Delighting in not pursuing what is untimely. Delighting in being near fellow students. Delighting in having a heart free from anger even toward those who are not fellow students. Delighting in protecting and guiding "evil friends" Misleading companions; Vimalakirti suggests transforming them rather than merely shunning them.. Delighting in being near "good friends" Spiritual mentors.. Delighting in a heart that rejoices in purity. Delighting in practicing the laws of the infinite aids to the Way. These constitute the "Dharma-delights" of a Bodhisattva.

At this, Papiyan original: "波旬" (Pāpman/Mara); the king of the Maras who seeks to keep beings trapped in desire. spoke to the women, saying: "I wish to return with you to the heavenly palace."

The women replied: "We are with this Noble One Vimalakirti and this householder. We have found the joy of the Dharma. We are now very happy and no longer delight in the pleasures of the five desires."

The Demon King said to Vimalakirti: "Householder, you may give up these women. He who gives away all that he possesses is a Bodhisattva."

Vimalakirti replied: "I have already given them up. You may take them away. May you cause all living beings to fulfill their vows for the Dharma."

Then the women asked Vimalakirti: "How shall we remain in the Demon’s palace?"

Vimalakirti said: "Sisters, there is a Dharma-gate called The Inexhaustible Lamp original: "無盡燈" (Akshaya-dīpa).. You should study it. The 'Inexhaustible Lamp' is like a single lamp that lights hundreds of thousands of other lamps; all the darkness is illuminated, yet the original light is never exhausted. In the same way, sisters, a single Bodhisattva guides hundreds of thousands of living beings, causing them to resolve toward unexcelled, perfect enlightenment original: "阿耨多羅三藐三菩提" (Anuttara-samyak-sambodhi).. Their own intent for the Way is not extinguished, and as they speak the Dharma, they naturally increase their own benefits. All good teachings are called the Inexhaustible Lamp. Although you live in the Demon’s palace, by using this Inexhaustible Lamp, you can cause countless heavenly sons and daughters to resolve toward unexcelled, perfect enlightenment. This is how you repay the Buddha’s kindness and greatly benefit all living beings."

At that time, the heavenly daughters bowed their heads to Vimalakirti’s feet and followed Mara back to his palace, suddenly disappearing.

"World-Honored One, Vimalakirti possesses such spiritual power, wisdom, and eloquence; therefore, I am not fit to visit him to inquire after his health."

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The Buddha then spoke to Good Benefit original: "善得" (Sujata/Sudatta); a wealthy son of an elder., the son of an elder: "You go and visit Vimalakirti to inquire after his health."

Good Benefit said to the Buddha: "World-Honored One, I am not fit to go visit him to inquire after his health. Why? I remember once in the past, at my father’s house, I was holding a Great Assembly of Giving. I was making offerings to all monks, Brahmins, and those of other paths, as well as the poor, the lowly, the orphaned, and beggars. This was to last for seven days. At that time, Vimalakirti came into the assembly and said to me: 'Son of an elder, a Great Assembly of Giving should not be conducted as you have arranged it. It should be an Assembly of Dharma-Giving original: "法施之會" (Dharma-dāna-samāja).. What use is this assembly of material giving?'

"I asked: 'Householder, what is an Assembly of Dharma-Giving?'

"He replied: 'An Assembly of Dharma-Giving is one that has no "before" and no "after," offering to all living beings simultaneously. This is called the Assembly of Dharma-Giving.'

"I asked: 'What does that mean?'

"He said: 'It means using Enlightenment to stir the heart of Kindness. Using the rescue of living beings to stir the heart of Great Compassion. Using the upholding of the Right Dharma to stir the heart of Joy. Using the mastery of wisdom to practice the heart of Equanimity.

'Using the mastery of stinginess and greed to stir the Perfection of Generosity original: "檀波羅蜜" (Dāna-pāramitā).. Using the transformation of those who break precepts to stir the Perfection of Morality original: "尸波羅蜜" (Śīla-pāramitā).. Using the law of "no-self" to stir the Perfection of Patience original: "羼提波羅蜜" (Kṣānti-pāramitā).. Using the detachment from the marks of body and mind to stir the Perfection of Vigor original: "毗梨耶波羅蜜" (Vīrya-pāramitā).. Using the mark of Enlightenment to stir the Perfection of Meditation original: "禪波羅蜜" (Dhyāna-pāramitā).. Using all-knowledge to stir the Perfection of Wisdom original: "般若波羅蜜" (Prajñā-pāramitā)..

'To stir Emptiness by teaching and transforming living beings. To stir Signlessness without abandoning conditioned things. To stir Wishlessness while manifesting birth in the world. To stir the power of Skillful Means by praising the upholding of the Right Dharma. To stir the Four Attractions Giving, kind words, beneficial actions, and cooperation. to cross over living beings. To stir the law of removing pride by respectfully serving all. To stir the three "stabilities" regarding the body, life, and wealth. To stir the law of mindfulness within the Six Remembrances. To stir straightforward and correct practice within the Six Points of Reverent Harmony. To stir pure livelihood through good deeds. To stir the approach to sages by having a pure and joyful heart. To stir a taming heart by not hating evil people. To stir the "deep mind" The profound resolve for truth. through the law of leaving home. To stir "much learning" by practicing as one speaks. To stir the "quiet place" through the law of no-contention. To stir "seated meditation" by heading toward the Buddha's wisdom. To stir the "stages of practice" by loosening the bonds of living beings. To stir "meritorious karma" by perfecting the marks of excellence and purifying the Buddha-lands. Knowing the thoughts in the minds of all living beings and preaching the Dharma as is appropriate...'"