Dunhuang Document

Vimalakīrti said: "A sick Bodhisattva An enlightened being who chooses to remain in the cycle of rebirth to help others should reflect: 'This illness of mine comes from the delusions, mental inversions, and various afflictions of my past lives. It has no ultimate reality. Who, then, is the one suffering from this illness?'

"Why is this? The body is merely a collection of the Four Elementsoriginal: "四大"; the physical components of earth, water, fire, and wind, and 'body' is just a temporary name. These four elements have no master, and the body has no 'self.' Furthermore, this illness arises entirely from grasping at a 'self.' Therefore, one should not give rise to attachment to the self.

"Once the root of the illness is known, one should eliminate the idea of an 'I' and the idea of 'sentient beings.' Instead, one should give rise to the idea of Dharmasoriginal: "法" (dharmas); here referring to the fundamental components of reality or phenomena. One should think: 'This body is merely composed of various phenomena coming together. When it arises, only phenomena arise; when it ceases, only phenomena cease.' Furthermore, these phenomena do not know one another; when they arise, they do not say "I am arising," and when they cease, they do not say "I am ceasing."'

"To eliminate the concept of these phenomena, the sick Bodhisattva should think: 'This very concept of phenomena is also a mental inversion. Such inversion is a great affliction, and I must leave it behind.'

"How does one leave it? By leaving behind the 'I' and 'that which belongs to the I' The concept of ownership or ego-attachment. How does one leave 'I' and 'mine'? By leaving behind the 'dualism of two things.' What is this dualism? It is the preoccupation with 'inner' and 'outer' things. By practicing equanimity, one avoids these thoughts.

"What is equanimity? It is the realization that the 'self' and Nirvana The state of liberation from suffering are equal. Why? Because both the 'self' and Nirvana are empty. Why are they empty? They are empty simply because they are names. These two things have no fixed or absolute nature. When one attains such equanimity, there is no remaining illness, save for the 'illness of emptiness'—and even the illness of emptiness is itself empty.

"A sick Bodhisattva experiences sensations without 'receiving' them Observing pain or feeling without letting the ego attach to it. Even if they have not yet fully mastered the Buddha's teachings, they do not extinguish all sensations to seek a premature personal liberation Referring to the 'attainment of cessation' sought by those who want to escape the world entirely.

"If the body experiences pain, the Bodhisattva should think of the beings in the lower realms and give rise to Great Compassion: 'Since I have disciplined my own mind, I should also discipline the minds of all sentient beings.' One should remove the illness but not the 'phenomena' The goal is to cure the suffering/delusion, not to destroy the reality of existence itself. To cut off the root of illness, one must teach others. What is the root of illness? It is clingingoriginal: "攀緣" (ālambana); the mind's tendency to grasp at objects of perception. What does the mind cling to? It clings to the Three Realms The realms of desire, form, and formlessness.

"How does one cut off this clinging? Through 'non-attainment' The realization that there is no fixed 'thing' to be gained or grasped. If nothing is attained, there is no clinging. What is 'non-attainment'? It is the abandonment of the 'two views.' What are the two views? They are 'internal views' and 'external views.' This is what it means to have 'non-attainment.'

"Mañjuśrī, this is how a sick Bodhisattva disciplines the mind. It is done to cut off the suffering of old age, illness, and death. This is the Bodhi Awakening/Enlightenment of the Bodhisattva. If one does not practice in this way, one’s efforts are without wisdom or benefit. Just as a person who overcomes an enemy is called 'brave,' so too is the Bodhisattva who overcomes old age, illness, and death.

"The sick Bodhisattva should further reflect: 'Just as my illness is neither real nor truly existent, the illnesses of all sentient beings are also neither real nor truly existent.' When making this observation, if one gives rise to an 'attachment-based compassion' Pity rooted in the ego or a sense of 'me' helping 'them', it must be cast away. Why? A Bodhisattva should eliminate the 'guest-dust' Adventitious or temporary afflictions and then give rise to Great Compassion. A compassion rooted in attachment creates a weariness toward birth and death. If one can remain free of this attachment, there will be no weariness. Wherever they are reborn, they will not be covered by attachment. Being born without bonds, they can preach the Dharma to others to liberate them from their bonds.

"As the Buddha said: 'It is impossible for one who is bound themselves to unbind others. It is only possible for one who is not bound to unbind others.' Therefore, a Bodhisattva should not create bonds.

"What is bondage and what is liberation?
1. To be greedily attached to the 'flavor' of meditation is the Bodhisattva's bondage.
2. To be reborn through Skillful Means original: "方便" (Upaya); the ability to use creative methods to help others is the Bodhisattva's liberation.
3. Furthermore, Wisdom original: "慧" (Prajna) without Skillful Means is bondage.
4. Wisdom with Skillful Means is liberation.
5. Skillful Means without Wisdom is bondage.
6. Skillful Means with Wisdom is liberation.

"What is 'Wisdom without Skillful Means as bondage'? It is when a Bodhisattva, out of an attachment-based mind, seeks to adorn Buddha-lands and bring sentient beings to maturity, yet tries to discipline themselves within the teachings of Emptiness, Signlessness, and Wishlessness. This is called 'Wisdom without Skillful Means as bondage.'

"What is 'Wisdom with Skillful Means as liberation'? It is when one does not use an attachment-based mind to adorn Buddha-lands or mature sentient beings, but disciplines oneself in Emptiness, Signlessness, and Wishlessness without becoming weary or discouraged. This is called 'Wisdom with Skillful Means as liberation.'

"What is 'Skillful Means without Wisdom as bondage'? It is when a Bodhisattva remains dwelling in afflictions like desire, anger, and wrong views, yet tries to plant the roots of virtue. This is called 'Skillful Means without Wisdom as bondage.'

"What is 'Skillful Means with Wisdom as liberation'? It is when one leaves behind all afflictions like desire, anger, and wrong views to plant roots of virtue, and dedicates this merit toward Unsurpassed Complete Enlightenment original: "阿耨多羅三藐三菩提"; the ultimate goal of the Buddhist path. This is called 'Skillful Means with Wisdom as liberation.'

"Mañjuśrī, the sick Bodhisattva should observe all phenomena in this way. Furthermore, they should observe the body as impermanent, suffering, empty, and without a 'self.' This is ...?"