Chapter on Inquiring about the Illness

After Mañjuśrī original: "文殊師利"; the Bodhisattva of Transcendent Wisdom entered the house, he saw that the room was empty and devoid of all belongings; Vimalakīrti lay alone on a single couch.

Vimalakīrti spoke: "Welcome, Mañjuśrī! You come without the appearance of coming, and you see without the appearance of seeing."

Mañjuśrī replied: "Just so, Layman original: "居士"; a term for a dedicated Buddhist practitioner who remains a householder rather than a monk. If one has already arrived, one does not 'come' again. If one has already departed, one does not 'go' again. Why is this? That which 'comes' has nowhere from which to come; that which 'goes' has nowhere to arrive. That which is 'seen' cannot be seen again.

"But let us set this aside. Layman, is this illness bearable? Is the treatment reducing the pain rather than it increasing? The World-Honored One original: "世尊"; a title for the Buddha sends his sincere regards and asks after you infinitely. Layman, what caused this illness to arise? How long has it persisted, and how shall it be extinguished?"

Vimalakīrti said: "From ignorance original: "癡" (moha) there is craving original: "愛" (tṛṣṇā), and thus my illness is born. Because all sentient beings are sick, I am sick. If all sentient beings could attain freedom from illness, then my illness would be extinguished.

"Why is this? A Bodhisattva original: "菩薩"; an enlightened being who seeks to liberate others enters the cycle of birth and death for the sake of sentient beings. Where there is birth and death, there is illness. If sentient beings can be freed from illness, then the Bodhisattva will no longer be sick. It is like an Elder who has an only son; if the son falls ill, the parents also fall ill. If the son is cured, the parents are also cured. The Bodhisattva is like this: they love all sentient beings as if they were their own children. When sentient beings are sick, the Bodhisattva is sick; when sentient beings are cured, the Bodhisattva is cured."

He spoke again: "You ask what caused this illness to arise? The illness of a Bodhisattva arises from Great Compassion."

Mañjuśrī asked: "Layman, why is this room empty and without any attendants?"

Vimalakīrti replied: "All Buddha-lands are likewise empty."

Mañjuśrī asked: "By what means are they empty?"

Vimalakīrti answered: "They are empty by means of emptiness original: "空" (śūnyatā); the fundamental Buddhist concept that all things lack a permanent, independent essence."

Mañjuśrī asked: "What use is emptiness for emptiness?"

Vimalakīrti answered: "Because it is empty through non-differentiation, it is empty."

Mañjuśrī asked: "Can emptiness be differentiated?"

Vimalakīrti answered: "The act of differentiation is itself empty."

Mañjuśrī asked: "Where should emptiness be sought?"

Vimalakīrti answered: "It should be sought within the sixty-two views original: "六十二見"; a traditional list of mistaken philosophical or religious views about the soul and the world."

Mañjuśrī asked: "Where should the sixty-two views be sought?"

Vimalakīrti answered: "They should be sought within the liberation of all Buddhas."

Mañjuśrī asked: "Where should the liberation of all Buddhas be sought?"

Vimalakīrti answered: "It should be sought within the mental conduct of all sentient beings. Furthermore, you ask why I have no attendants? All the demons original: "眾魔" (māras) and practitioners of outside paths original: "外道"; those following non-Buddhist teachings are my attendants. Why? The demons take pleasure in the cycle of birth and death, but the Bodhisattva does not abandon birth and death. Those of outside paths take pleasure in their various views, but the Bodhisattva remains unmoved by those views."

Mañjuśrī asked: "Layman, what are the characteristics of your illness?"

Vimalakīrti said: "My illness has no form and cannot be seen."

Mañjuśrī asked: "Is this illness connected to the body or connected to the mind?"

Vimalakīrti answered: "It is not connected to the body, for the body is separate from such characteristics. It is also not connected to the mind, for the mind is like an illusion."

Mañjuśrī asked: "Among the four great elements—earth, water, fire, and wind—which element’s illness is this?"

Vimalakīrti answered: "This illness is not of the earth element, yet it is not separate from it. The same is true for the elements of water, fire, and wind. However, the illnesses of sentient beings arise from these four elements; because they are sick, I am sick."

At another time, Mañjuśrī asked Vimalakīrti: "How should a Bodhisattva comfort another Bodhisattva who is ill?"

Vimalakīrti said: "One should speak of the impermanence of the body, but not speak of feeling revulsion for it. One should speak of the suffering of the body, but not speak of the joy of Nirvana original: "涅槃"; the ultimate state of peace and liberation from suffering. One should speak of the 'non-self' original: "无我" (anātman) of the body, while speaking of the duty to guide sentient beings. One should speak of the emptiness and stillness of the body, but not speak of its ultimate annihilation.

"One should speak of repenting past sins, but not speak of entering into the past. Because of one's own illness, one should feel pity for the illness of others. One should recognize the suffering of countless eons in past lives, and resolve to benefit all sentient beings. Recall the merits one has cultivated and maintain a pure livelihood. Do not give way to sorrow, but constantly arouse diligence. One should act as a 'King of Doctors' to heal the many illnesses of others. A Bodhisattva should comfort an ailing Bodhisattva in this way, making them feel joyful."

Mañjuśrī asked: "Layman, how should a Bodhisattva who is ill discipline their own mind?"

Vimalakīrti said: "A Bodhisattva who is ill should think: 'This current illness of mine arises from the delusions, inverted thinking, and various afflictions of previous lives. There is no real, substantial entity here; who then is suffering from the illness?'

"Why is this? The four elements combine to form what is falsely called a 'body.' The four elements have no master, and the body has no 'self.' Furthermore, this illness arises entirely from clinging to the concept of 'I.' Therefore, one should not give rise to clinging to a self. Once the root of the illness is known, one removes the idea of a self and the idea of 'sentient beings' and instead gives rise to the idea of the Teaching original: "法" (Dharma). One should think: 'This body is merely composed of various elements coming together; when it arises, only the Teaching arises; when it ceases, only...'"