"Manifesting one’s body according to what is needed is the practice of a BodhisattvaAn awakened being who vows to remain in the cycle of rebirth to help all others reach enlightenment. Though observing all Buddha-lands as eternally silent and empty like space, yet manifesting various pure lands is the Bodhisattva practice. Though attaining the path of the Buddha, turning the wheel of the DharmaThe cosmic law and the teachings of the Buddha, and entering Nirvanaoriginal: "涅槃"; the ultimate state of liberation from suffering and rebirth, yet never abandoning the path of the Bodhisattva—this is the Bodhisattva practice."

When these words were spoken, eight thousand heavenly beings among the Great Assembly brought by Mañjuśrī all resolved to attain Supreme Perfect Enlightenmentoriginal: "阿耨多羅三藐三菩提" (Anuttara-samyak-saṃbodhi).

Chapter 6: The Inconceivable

At that time, Shariputra, seeing that there were no beds or seats in the room, had this thought: "Where are all these Bodhisattvas and great disciples going to sit?"

The layman Vimalakīrti, knowing his thought, said to Shariputra, "Virtuous one, have you come for the sake of the Dharma, or have you come seeking a seat?"

Shariputra replied, "I have come for the Dharma, not for a seat."

Vimalakīrti said, "Ah, Shariputra! One who seeks the Dharma does not even cling to their own body or life, let alone a seat. One who seeks the Dharma does not seek it through the five aggregatesoriginal: "五陰/五蘊" (skandhas); form, sensation, perception, mental formations, and consciousness—the components that make up a person, nor through the sensory realms, nor through the worlds of desire, form, or formlessness.

"Ah, Shariputra! One who seeks the Dharma does not cling to the Buddha, the Dharma, or the SanghaThe community of practitioners. One who seeks the Dharma does not seek through viewing suffering, ending accumulation, realizing cessation, or practicing the path Vimalakīrti refers here to the Four Noble Truths, suggesting that even these foundational teachings can become obstacles if one 'clings' to them as rigid concepts. Why? Because the Dharma is beyond idle speculation. If one says, 'I must see suffering, end accumulation, realize cessation, and practice the path,' this is idle speculation, not seeking the Dharma.

"Ah, Shariputra! The Dharma is called 'extinction.' If one practices with the idea of 'birth and death,' one is seeking birth and death, not the Dharma. The Dharma is called 'stainless.' If one is attached to the Dharma or even to Nirvana, this is a stain of attachment, not seeking the Dharma. The Dharma has no place of practice; if one tries to 'dwell' in the Dharma, this is seeking a place, not the Dharma. The Dharma is beyond grasping or rejecting. The Dharma is without location. The Dharma is 'signless'; if one follows outward appearances, one is seeking signs, not the Dharma. The Dharma cannot be dwelled in; if one dwells in the Dharma, this is seeking a residence. The Dharma cannot be seen, heard, sensed, or known.

"The Dharma is called 'unconditioned.' If one acts through 'conditioned' means, one is seeking the conditioned, not the Dharma. Therefore, Shariputra, if one seeks the Dharma, one should seek nothing at all among all things."

When these words were spoken, five hundred heavenly beings attained the "Pure Dharma Eye" regarding all phenomena.

Then, the layman Vimalakīrti asked Mañjuśrī: "Virtuous one, you have traveled through countless millions of billions of worlds. In which Buddha-land are there the finest, most wonderful Lion Thronesoriginal: "師子座"; a high seat or throne representing the power and authority of a Buddha's teaching?"

Mañjuśrī replied, "Householder, if you travel East past thirty-six times the sands of the Ganges River, there is a world called 'Sumeru-Sign.' The Buddha there is named 'King Sumeru-Lamp.' He is currently there. That Buddha's body is 84,000 yojanasAn ancient Indian measure of distance; one yojana is roughly 7 to 9 miles tall, and his Lion Throne is 84,000 yojanas high, decorated with unparalleled beauty."

Immediately, the layman Vimalakīrti exercised his supernatural power. The Buddha of that land sent 32,000 Lion Thrones—tall, broad, and magnificently adorned—into Vimalakīrti's room. The Bodhisattvas, great disciples, and the heavenly kings had never seen anything like it. The room, though small, expanded to accommodate all 32,000 thrones without any hindrance. The city of VaishaliThe city where the sutra takes place and the world of JambudvipaThe 'ordinary' world inhabited by humans were not compressed; everything appeared exactly as before.

Vimalakīrti then said to Mañjuśrī, "Please take a Lion Throne. Sit with all these great Bodhisattvas and transform your bodies to match the size of the seats."

Those Bodhisattvas who had attained supernatural powers immediately transformed their bodies to a height of 42,000 yojanas and sat upon the thrones. However, the newly resolved Bodhisattvas and the great disciples (Arhats) were unable to climb up onto the high seats.

Vimalakīrti said to Shariputra, "Please, take your seat."

Shariputra replied, "Householder, these seats are too high and broad; I cannot climb up."

Vimalakīrti said, "Ah, Shariputra! You must first pay your respects to the Buddha King Sumeru-Lamp. Only then can you sit."

Then, the newly resolved Bodhisattvas and the great disciples bowed to the Buddha King Sumeru-Lamp, and immediately they were able to sit upon the Lion Thrones.

Shariputra remarked, "Householder, this is unprecedented! That such a small room could hold such things..."