Dunhuang Document

"It is like a magician original: "幻師"; a common Buddhist metaphor for the illusory nature of reality who creates a phantom woman. If someone were to ask, 'Why do you not change your female body?' would that be a sensible question?"

Shariputra replied, "No."

The Maiden said, "Illusions have no fixed form; what then is there to change? All phenomenaoriginal: "一切諸法"; dharmas, the basic building blocks of reality or things as they are are exactly like this—they have no fixed form. So why do you ask, 'Why do you not change your female body?'"

Immediately, the Heavenly Maiden used her supernatural powers to change Shariputra so that he looked exactly like the Maiden, and she changed herself to look exactly like Shariputra. She then asked, "Why do you not change your female body?"

Shariputra, now in the form of the Heavenly Maiden, answered, "I do not know how I have changed or how I have become a woman!"

The Maiden said, "Shariputra, if you could change this 'female body,' then all women could also change. Just as Shariputra is not a woman but appears in the form of a woman, all women are the same: although they appear as women, they are not 'women' in essence. Therefore, the Buddha says that all phenomena are neither male nor female."

At that moment, the Heavenly Maiden withdrew her supernatural powers, and Shariputra’s body returned to its original state. The Maiden asked Shariputra, "Where is the form and appearance of your female body now?"

Shariputra said, "The form and appearance of a female body is neither 'somewhere' nor 'nowhere.'"

The Maiden said, "That all phenomena are neither 'somewhere' nor 'nowhere' is exactly what the Buddha taught."

Shariputra then asked the Maiden, "When you pass away from this state, where will you be reborn?"

The Maiden said, "I will be born as the Buddha's transformations are born."

Shariputra said, "The Buddha's transformations are not 'born' and do not 'pass away.'"

The Maiden replied, "In the same way, all living beings are neither born nor do they pass away."

Shariputra asked the Maiden, "How long will it be before you attain Supreme Perfect Enlightenmentoriginal: "阿耨多羅三藐三菩提"; Anuttara-samyak-sambodhi, the full realization of a Buddha?"

The Maiden said, "I will attain Supreme Perfect Enlightenment when you, Shariputra, return to being an ordinary personoriginal: "凡夫"; prthagjana, one who has not yet entered the path to enlightenment."

Shariputra said, "It is impossible for me to become an ordinary person again."

The Maiden said, "It is equally impossible for me to 'attain' Supreme Perfect Enlightenment. Why? Because enlightenment has no fixed place to reside; therefore, there is no one who 'attains' it."

Shariputra said, "But the Buddhas of the past, present, and future—as numerous as the sands of the Ganges—who have attained, will attain, or are currently attaining enlightenment... what is meant by that?"

The Maiden said, "It is only through the use of conventional worldly language and letters original: "世俗文字"; meaning linguistic labels used for convenience that we speak of the three periods of time (past, present, future). It does not mean that Enlightenment itself has a coming or going."

The Maiden then asked, "Shariputra, have you attained the stage of an Arhatoriginal: "阿羅漢"; a 'worthy one' who has attained liberation for themselves?"

He replied, "I have attained it because there is 'nothing to be attained.'"

The Maiden said, "The Buddhas and Bodhisattvas are just like that; they 'attain' because there is 'nothing to be attained.'"

At that time, Vimalakirti said to Shariputra, "This Heavenly Maiden has already made offerings to ninety-two billion Buddhas. she is capable of roaming freely through the supernatural powers of a Bodhisattva; her vows are fulfilled, she has attained the Forbearance of Non-Arisingoriginal: "无生忍"; anutpattika-dharma-ksanti, the realization that nothing truly arises or ceases, and she dwells in the stage of non-retrogression. Because of her original vows, she appears as she wishes in order to teach and transform living beings."

Chapter 8: The Buddha Way

At that time, Manjushri asked Vimalakirti, "How does a Bodhisattva penetrate the Buddha Way?"

Vimalakirti said, "If a Bodhisattva travels the 'Non-Way' original: "非道"; paths that are usually considered wrong, sinful, or worldly, that is how they penetrate the Buddha Way."

Manjushri asked, "What do you mean by a Bodhisattva traveling the 'Non-Way'?"

Vimalakirti answered, "It is when a Bodhisattva walks through the Five Sins of Immediate Retributionoriginal: "五无間"; the five gravest sins in Buddhism, such as killing a parent yet feels no anger or resentment. They may go to the hells, yet they remain free from the stains of sin. They may take the form of an animal, yet they are free from the faults of ignorance or pride.

They may appear among the 'hungry ghosts' original: "餓鬼"; pretas, beings who suffer from insatiable hunger, yet they are filled with the merit of their past deeds. They may practice the paths of the realms of form and formlessness, yet they do not consider these states superior.

They may appear to practice greed, yet they remain detached from all stains. They may appear to practice anger, yet they harbor no ill-will toward any living being. They may appear to practice stupidity, yet they use wisdom to master their own minds.

They may appear to be stingy, yet they give away all they own, both internal and external, without even begrudging their own lives. They may appear to break the precepts, yet they dwell peacefully in pure morality, feeling great fear even toward minor transgressions. They may appear to show anger, yet they are always compassionate and patient.

They may appear to be lazy, yet they diligently cultivate merit. They may appear to have a scattered mind, yet they are always in a state of meditative concentration. They may appear to be foolish, yet they possess the wisdom that penetrates both the mundane and the transcendental.

They may appear to be sycophants or deceivers, yet they use skillful meansoriginal: "方便"; upaya, the ability to adapt teaching to the listener's needs in accord with the meanings of the scriptures. They may appear arrogant, yet they serve as a bridge for all living beings.

They may appear to be filled with defilements, yet their hearts remain eternally pure. They may appear to enter the realm of demons, yet they follow the Buddha's wisdom and do not follow other teachings. They may appear to follow the path of the 'voice-hearers' original: "聲聞"; shravakas, those seeking personal nirvana, yet they preach the unheard Dharma to all living beings. They may appear to enter the path of 'private buddhas' original: "辟支佛"; pratyekabuddhas, who attain enlightenment alone, yet they achieve great compassion to teach and transform others.

They may appear to be poor, yet they have 'jeweled hands' a metaphor for the ability to give endlessly and inexhaustible merit. They may appear physically deformed, yet they possess the marks of excellence to adorn themselves. They may appear to be of low birth, yet they are born into the family of the Buddha, endowed with all virtues.

They may appear weak and ugly, yet they possess the Body of Narayanaoriginal: "那羅延身"; a body of indestructible, god-like strength, which all beings delight to see. They may appear old and sick, yet they have eternally severed the root of illness and surpassed the fear of death. They may possess the means of living, yet they constantly observe impermanence and truly harbor no greed. They may have wives and concubines, yet they always remain distant from the five desires. They may appear to be mute or slow-witted, yet they have achieved perfect eloquence and never lose their memory of the teachings. They may enter houses of prostitution, yet they do so to save all living beings..."