[Removing] laziness by regarding the body, life, and wealth as transient, and instead cultivating the three firm practices The "Three Firmnesses" refer to using the fragile body, fleeting life, and temporary wealth to pursue the eternal "Vajra-body," the "unlimited life" of a Buddha, and the "limitless treasure" of merit.. Within the six mindfulnesses original: "六念" (ṣaḍ-anusmṛti); focusing the mind on the Buddha, the Dharma (teachings), the Sangha (community), the precepts, generosity, and the heavens., cultivating the practice of contemplation. Within the six points of reverent harmony original: "六和敬"; principles for communal living: harmony in action, speech, thought, precepts, views, and sharing of benefits., cultivating upright and correct behavior.

Regarding wholesome qualities, cultivating a pure livelihood. With a pure and joyful heart, drawing near to sages and saints. Without hating those who are wicked, cultivating a disciplined mind. Regarding the practice of renunciation original: "出家法"; the lifestyle of a monk or nun., cultivating a profound resolve. Regarding acting in accordance with the teachings, cultivating broad learning. By means of the law of the truthless original: "无諦法"; referring to the ultimate truth where distinctions do not exist., cultivating a place of quiet retreat. Turning toward the Buddha’s wisdom, cultivating meditative sitting original: "宴坐"; quiet, peaceful meditation.. To untie the bonds of rebirth, cultivating the preparatory stages of practice.

Using physical excellence and the purification of Buddha-lands, cultivate the karma of merit. Knowing the thoughts in the minds of all living beings and preaching the Dharma as is appropriate, cultivate the karma of wisdom. Knowing that all phenomena are neither to be grasped nor abandoned, and entering the gate of the single mark original: "一相門"; the realization that all things share the same nature of emptiness., cultivate the karma of insight. Cutting off all obstructions caused by mental afflictions and turning away from all unwholesome qualities, cultivate all wholesome deeds. By attaining all-encompassing wisdom and all wholesome qualities, cultivate all practices that assist the Buddha’s Way.

"Thus, virtuous son, this constitutes the 'Assembly of the Gift of Dharma.' If a Bodhisattva abides in this assembly of the Gift of Dharma, they are a Great Donor and a field of merit original: "福田"; a person or cause so worthy that giving to them yields a 'harvest' of spiritual benefit for the giver. for all the world."

When Vimalakirti spoke these words, two hundred people among the crowd of Brahmins all resolved to attain Supreme Perfect Enlightenment original: "阿耨多羅三藐三菩提" (Anuttara-samyak-saṃbodhi).. At that time, my heart attained purity, and marvelling at what I had never heard before, I bowed my head to Vimalakirti’s feet. I then removed my jeweled necklace original: "瓔珞"; an ornamental harness or collar made of precious stones., worth a hundred thousand pieces of gold, and offered it to him, but he refused to take it. I said, "Layman, please accept this and do with it as you wish."

Vimalakirti then accepted the necklace and divided it into two parts. He gave one part to the lowliest beggar in the assembly, and the other part he offered to the Buddha Hard to Overcome original: "難勝如來" (Abhibhū Tathāgata).. The entire assembly then saw the land of the Buddha Hard to Overcome, and they saw the jeweled necklace transformed into a four-pillared jeweled pavilion atop that Buddha, adorned on all four sides and perfectly clear.

Having displayed this miraculous transformation, Vimalakirti said: "If a donor gives to the lowliest beggar with a heart that makes no distinctions—as if they were giving to the Buddha himself, the highest field of merit—acting with great compassion and seeking no reward, this is called the perfection of the Gift of Dharma." The lowliest beggar in the city, seeing this miraculous power and hearing these words, also resolved to attain Supreme Perfect Enlightenment. For this reason, I am not fit to go and inquire after his illness.

In this way, each of the Bodhisattvas spoke to the Buddha of their own past encounters, recounting what Vimalakirti had said, and all stated they were not fit to go and inquire after his illness.

The Vimalakirti Sutra, Volume One

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Chapter Five: Manjushri’s Inquiry into the Illness

At that time, the Buddha told Manjushri The Bodhisattva of Transcendent Wisdom.: "You must go to Vimalakirti to inquire after his illness."

Manjushri said to the Buddha: "World-Honored One, that superior man is difficult to confront. He has reached the profound depths of the true nature of reality and is skilled at preaching the essentials of the Dharma. His eloquence is unhindered and his wisdom is without obstruction. He understands all the protocols of the Bodhisattvas and has entered into the secret treasuries of all Buddhas. He has subdued the various demons and sports with spiritual powers; in both wisdom and skillful means, he has reached the further shore. Nevertheless, I shall obey the Buddha’s sacred command and go to inquire after his illness."

Thereupon, the Bodhisattvas, the Great Disciples, the gods Indra and Brahma, and the Four Heavenly Kings in the assembly all thought: "Now these two great beings, Manjushri and Vimalakirti, will be talking together; they will surely speak of the wondrous Dharma!" Immediately, eight thousand Bodhisattvas, five hundred Voice-Hearers original: "聲聞" (Śrāvaka); disciples seeking personal liberation., and hundreds of thousands of heavenly beings all wished to follow them.

Manjushri, surrounded and revered by the assembly of Bodhisattvas, great disciples, and heavenly beings, then entered the great city of Vaishali original: "毗耶離".. At that moment, the layman Vimalakirti thought to himself: "Manjushri is coming with a great multitude." He then used his spiritual powers to empty his room, removing everything within it and dismissing his attendants, leaving only a single couch upon which he lay as if ill.

When Manjushri entered the house, he saw the room was empty and void of all things, with Vimalakirti lying alone on the single couch. Vimalakirti said: "Welcome, Manjushri! You come without the appearance of coming; you see without the appearance of seeing."

Manjushri replied: "Just so, Layman. If one has already come, one does not come again. If one has already gone, one does not go again. Why? Because that which comes has nowhere from which to come, and that which goes has nowhere to go. That which is seen can no longer be seen. But let us set this aside. Layman, is this illness bearable? Is the treatment reducing it, and is it not increasing? The World-Honored One has inquired after you with boundless concern..."