Dunhuang Document

The water of concentration is deep and still, strewn with the original: "七浄華"; the Seven Flowers of Purity are stages of purification leading to Nirvana seven flowers of purity.
Bathing this stainless person, the five supernatural powersoriginal: "五通"; Abhijna, powers such as divine sight or hearing attained through meditation serve as their galloping horses.
The Great Vehicle is their carriage, steered by a unified mind,
Wandering along the Eightfold Path.
Adorned with the marks of physical excellence, they cast aside mere outward beauty.
The "shame and regret" of past errors are their finest robes; a deep, sincere mind is their floral garland.
Rich in the seven sacred treasuresoriginal: "七聖財"; spiritual riches such as faith, precepts, and wisdom, they teach others how to increase this spiritual wealth.
Practicing according to the teachings, they dedicate all merit toward the "Great Benefit" of awakening.
The four meditationsoriginal: "四禅"; the four dhyanas, or progressive states of meditative absorption are their seat, born from a life of purity.
Much learning increases their wisdom, serving as their own call to awakening.
The "Amrita" the nectar of immortality/deathlessness of the Dharma is their food; the flavor of liberation is their drink.
With a pure heart they bathe, using the essence of the Precepts as their fragrant ointment.
They destroy the "thieves" of worldly afflictions; their courage is such that none can overcome them.
Subduing the four types of demons, they raise the banner of victory at the place of enlightenmentoriginal: "道場"; bodhimandala, the site where one attains Buddhahood.
Though they know there is no such thing as "arising" or "ceasing," they still choose to be born.
Manifesting in all nations like the sun, there is nothing they do not see.
They offer worship to the countless millions of Tathagatasoriginal: "如来"; "Thus-Come Ones," a title for a Buddha in the ten directions,
Yet between the Buddhas and their own selves, they make no distinction.
Though they know that the Buddha-lands and all sentient beings are empty of inherent self,
They constantly work to purify these lands and transform all living things.
In all the various categories of beings—their forms, voices, and behaviors—
The "Fearless Bodhisattvas" can manifest as all of them simultaneously.
They recognize the works of the demons, yet they appear to follow their ways,
Using "skillful means" and wisdom to manifest whatever is needed.
They may appear as old, sick, or dying, or explain these states to the masses,
Realizing that all things are like a magical illusion, reaching a state where nothing can obstruct them.
They may manifest the great fire at the end of an eon, where heaven and earth are consumed;
To those who cling to the idea of permanence, they shine a light to show them impermanence.
Countless millions of beings come together to invite the Bodhisattva;
Simultaneously, the Bodhisattva arrives at all their homes, transforming them toward the Buddha-Way.
Whether through secular scriptures, forbidden spells, crafts, or arts,
They manifest all these skills to bring benefit to all living beings.
Among all the religious paths of the world, they may "leave the home life" become monastics within them;
They do this to resolve the confusion of others, without falling into false views themselves.
They may act as the gods of the Sun or Moon, or as Brahma, the Lord of the World,
Or at times act as the elements—earth, water, fire, or wind.
During an age of pestilence, they manifest as medicinal herbs;
If anyone takes them, their disease is cured and all toxins are dispelled.
During an age of famine, they manifest their own bodies as food and drink;
First they save people from hunger and thirst, and then they discuss the Dharma with them.
During an age of warfare, they give rise to "loving-kindness and compassion";
They transform those sentient beings, leading them to dwell in a land free of conflict.
If there are great battles, they stand between them with equal strength;
The Bodhisattva manifests their power to subdue the armies and bring peace.
In every nation where there are hells,
The Bodhisattva visibly goes there to strive for the relief of suffering.
In every nation where animals devour one another,
The Bodhisattva manifests there to bring them benefit.
They appear to enjoy the five worldly desires, yet they also appear to practice meditation,
Throwing the demon’s mind into confusion so the demon cannot have its way.
A lotus growing in the midst of fire is truly a rarity;
To practice meditation while amidst worldly desires is just as rare.
They may manifest as courtesans to attract those who are led by lust;
First they "catch" them with the hook of desire, then they lead them into the Buddha’s wisdom.
They may serve as village leaders, or as guides for merchants,
Or as national preceptors or great ministers, to benefit all beings.
To those who are impoverished, they manifest as an "inexhaustible treasury,"
Using this to guide and encourage them to give rise to the Bodhi-mindoriginal: "菩提心"; the aspiration to achieve enlightenment for the sake of all beings.
To those who are arrogant and proud, they manifest as great powerful wrestlers,
Subduing their conceit and leading them to dwell in the supreme Buddha-Way.
For those who are overcome with fear, the Bodhisattva stands before them to comfort them;
First they grant them "fearlessness," then they teach them to seek the heart of the Way.
They may appear to have left lust behind, acting as a hermit with five supernatural powers,
Guiding sentient beings to dwell in the virtues of precepts, patience, and compassion.
Seeing those who need to be served, they manifest as servants or slaves;
Once they have pleased the person’s mind, they inspire them toward the Way.
Whatever someone requires, the Bodhisattva uses the power of skillful means
To provide for them sufficiently, thus leading them to the Buddha-Way.
Such ways are immeasurable; their actions have no limit.
Their wisdom and compassion are boundless, liberating countless beings.
Even if all the Buddhas, for countless millions of eons,
Were to praise their virtues, they still could not finish.
Who, hearing such a Dharma, would not give rise to the Bodhi-mind?
Except for those who are unworthy, the foolish, and those without wisdom.

Chapter Nine: Entering the Dharma-Door of Non-Duality

At that time, Vimalakirti said to the gathered Bodhisattvas, "Virtuous ones, how does a Bodhisattva enter the Dharma-door of non-dualityoriginal: "不二法門"; the teaching that reality transcends all binary oppositions, such as good/evil or self/other? Let each of you speak as you please."

In the assembly, there was a Bodhisattva named Self-Existent Speech, who said: "Virtuous ones, 'birth' and 'extinction' are two. Since all phenomena are fundamentally not 'born' in the sense of having a permanent, independent beginning, they now can have no 'extinction.' To attain this 'patience of the non-arising of dharmas' is to enter the Dharma-door of non-duality."

The Bodhisattva Virtue-Top said: "'I' and 'mine' are two. Because there is the idea of an 'I,' there arises the idea of 'mine.' If there is no 'I,' then there is no 'mine.' This is entering the Dharma-door of non-duality."

The Bodhisattva Unblinking said: "'Receiving' and 'not-receiving' are two. If a phenomenon is not 'received' not grasped by the senses or mind, then it cannot be 'attained.' Because it cannot be attained, there is no taking and no abandoning, no acting and no doing. This is entering the Dharma-door of non-duality."

The Bodhisattva Virtue-Peak said: "'Defilement' and 'purity' are two. If one sees the true nature of defilement, there is no longer a 'mark of purity,' as one follows the nature of extinction. This is entering the Dharma-door of non-duality."

The Bodhisattva Good-Abode said: "'Motion' and 'thought' are two. If there is no motion, there is no thought. If there is no thought, there is no discrimination. To master this is to enter the Dharma-door of non-duality."

The Bodhisattva Good-Eye said: "'Single-form' and 'formlessness' are two. If one knows that single-form is itself formlessness, and yet does not grasp onto formlessness..."