Dunhuang Document

"Because there are no afflictionsoriginal: "煩惱"; also known as kleshas, these are the mental states like anger, greed, and ignorance that cloud the mind, one practices the kindness of equality. Because the three periods of time—past, present, and future—are equal, one practices the kindness of no-contention. Because there is no arising, one practices the kindness of non-duality. Because the internal and external do not collide, one practices the kindness of the indestructible. Because all things ultimately come to an end, one practices the kindness of the steadfast.

"Because the mind is unchanging, one practices the kindness of purity. Because the nature of all phenomena is pure, one practices the kindness of the boundless. Because it is like empty space, one practices the kindness of an Arhatoriginal: "阿羅漢"; one who has attained a high level of spiritual realization and broken the cycle of rebirth. Because it destroys the 'thieves' of worldly bonds, one practices the kindness of a Bodhisattvaoriginal: "菩薩"; a being who seeks enlightenment not just for themselves, but for all living beings. Because it brings peace to all living beings, one practices the kindness of the Tathāgataoriginal: "如来"; a title for the Buddha meaning 'One who has thus come'.

"Because one attains the nature of reality as it is, one practices the kindness of the Buddha. Because one awakens all living beings, one practices the kindness of the spontaneous. Because there is nothing to be gained, one practices the kindness of Bodhioriginal: "菩提"; the state of enlightenment or awakening. Because all things have the same 'flavor' of liberation, one practices the kindness of the original source.

"By cutting off all attachments, one practices the kindness of Great Compassion. By leading others toward the Great Vehicleoriginal: "大乗"; Mahāyāna Buddhism, which emphasizes the salvation of all beings, one practices the kindness of the tireless. Because one views emptiness and the absence of a 'self,' one practices the kindness of the gift of Dharma. Because one has no regrets, one practices the kindness of the pure precepts. Because one transforms those who are malicious, one practices the kindness of patience. Because one praises both the self and others, one practices the kindness of diligence.

"By carrying the burden of all living beings, one practices the kindness of Zenoriginal: "禅定"; dhyāna or meditative concentration. By not 'tasting' the flavor of worldly pleasures, one practices the kindness of wisdom. Because one never fails to know the right time, one practices the kindness of skillful means. Because one manifests in all things without hiding, one practices the kindness of the profound heart. Because one's actions are never mixed with impurity, one practices the kindness of the inseparable. Because one is never false or deceptive, one practices the kindness of peaceful joy. By ensuring others attain the joy of a Buddha, a Bodhisattva’s kindness is like this."

Mañjuśrī then asked: "What is called Wisdom?"
Vimalakīrti replied: "It is when a Bodhisattva takes all the merits they have performed and shares them with all living beings."
"What is called Joy?"
"It is to be filled with delight whenever one benefits others, without ever feeling regret."
"What is called Equanimity?"
"It is when the blessings and merits one creates are performed without any hope for a reward."

Mañjuśrī asked again: "In the face of the fears of birth and death, what should a Bodhisattva rely upon?"
Vimalakīrti said: "In the midst of the fear of birth and death, a Bodhisattva should rely upon the power of the Tathāgata's merit."
Mañjuśrī asked: "If a Bodhisattva wishes to rely on the power of the Tathāgata's merit, where should they dwell?"
The reply was: "They should dwell in the work of liberating all living beings."
"To liberate living beings, what should be eliminated?"
"To liberate beings, one must eliminate their afflictions."
"To eliminate afflictions, what should be practiced?"
"One should practice right mindfulness."
"How does one practice right mindfulness?"
"One should practice the 'non-arising' and 'non-ceasing' of things."
"What does not arise, and what does not cease?"
"That which is unwholesome does not arise, and that which is wholesome does not cease."
"What is the root of good and evil?"
"The body is the root."
"What is the root of the body?"
"Desire and craving are the root."
"What is the root of desire and craving?"
"False discrimination is the root."
"What is the root of false discrimination?"
"Perverted thought is the root."
"What is the root of perverted thought?"
" Non-abidingoriginal: "元住"; likely representing '無住' (Wúzhù), a core concept meaning that the mind should not 'stick' or ground itself in any fixed concept or place is the root."
"What is the root of non-abiding?"
"Non-abiding has no root. Mañjuśrī, from this root of 'no-root,' all things are established."

She had seen these great men and heard the Dharma they were teaching. She then manifested her body and scattered heavenly flowers over all the Bodhisattvas and the Great Disciples. When the flowers reached the Bodhisattvas, they immediately fell to the ground. However, when they reached the Great Disciples, the flowers stuck to them and would not fall off. Despite using all their spiritual powers to brush the flowers away, the disciples could not make them leave.

The goddess then asked Śāriputra: "Why do you try to remove the flowers?"
He replied: "These flowers are not 'according to the Law,' which is why I seek to remove them."
The goddess said: "Do not say these flowers are not according to the Law. Why? These flowers themselves make no discrimination. It is you, venerable sir, who is creating the discrimination. If one who has left the household life to follow the Buddha’s path still makes such distinctions, that is what is truly not 'according to the Law.' If one makes no such distinctions, that is the true Law. Look at the Bodhisattvas; the flowers do not stick to them because they have already cut off all thoughts of discrimination.

"It is like when a person is afraid—it gives an opening for a non-human spirit to take advantage. In the same way, because you disciples fear birth and death, the temptations of form, sound, smell, taste, and touch are able to take hold of you. For those who have abandoned fear, the five desires can do nothing. It is because the 'residue of your habits' is not yet exhausted that the flowers stick to your bodies. For those whose habits are truly exhausted, the flowers will not stick."

Śāriputra said: "Goddess, how long have you been in this room?"
She replied: "I have stayed in this room for as long as you, Elder, have been liberated."
Śāriputra said: "Have you stayed here that long, then?"
The goddess asked: "Venerable sir, how 'long' has your liberation been?"
Śāriputra remained silent and did not answer.
The goddess said: "How is it that one of such great wisdom and seniority is now silent?"
He replied: "Liberation is beyond words; therefore, I do not know what to say."
The goddess said: "Words and letters are themselves the marks of liberation. Why is that?..."