Dunhuang Document

...dedicating oneself to the nature of all-encompassing wisdom; in this way, one maintains patience, diligence, meditation, and wisdom. Dedicating oneself to the place of all-encompassing wisdom is the nature of the three-fold wisdom. To enter the "single mark" within this is to enter the dharma-door of non-duality.

Bodhisattva Deep Wisdom said: "Emptiness, signlessness, and wishlessness constitute a duality. These three are the 'Three Gates of Liberation' in Buddhism. But emptiness is itself signlessness, and signlessness is itself wishlessness. If there is emptiness, signlessness, and wishlessness, then there is no mind, thought, or consciousness. To see that these three gates are actually a single gate of liberation is to enter the dharma-door of non-duality."

Bodhisattva Silent Root said: "Buddha, Dharma, and Sangha The Triple Gem of Buddhism: the teacher, the teaching, and the community. constitute a duality. But the Buddha is the Dharma, and the Dharma is the Sangha. These Three Jewels are all of unconditioned appearanceoriginal: "无為相"; referring to things that are not created by causes and conditions, like space itself, equal to the void of space. To be able to follow this truth is to enter the dharma-door of non-duality."

Bodhisattva Unobstructed Mind said: "The body and the 'extinction of the body' constitute a duality. But the body is the same as its extinction. Why? Because those who see the true realityoriginal: "實相"; the ultimate, unchanging nature of things of the body do not give rise to the view of 'the body' or 'the ending of the body.' Body and extinction are not two; there is no original distinction between them. To remain unfrightened and fearless within this realization is to enter the dharma-door of non-duality."

Bodhisattva Superior Goodness said: "The good actions of body, speech, and mind constitute a duality. However, these three types of karma are all of 'non-action' appearance. If the body is non-action, then speech is non-action. If speech is non-action, then the mind is non-action. If these three karmas are non-action, then all phenomena are non-action. To follow this path of non-doingoriginal: "无作者"; acting without a sense of a 'self' that is performing the action is to enter the dharma-door of non-duality."

Bodhisattva Merit Field said: "Meritorious action, sinful action, and 'immovable' action constitute a triad. But the true nature of these three is emptiness. In emptiness, there is no merit, no sin, and no immovability. To not give rise to these three distinctions is to enter the dharma-door of non-duality."

Bodhisattva Flower Ornament said: "Duality arises from the concept of 'self.' One who sees the true reality of the self does not give rise to dualistic phenomena. If one does not dwell in duality, there is no consciousness; and where there is no consciousness, there is no object of consciousness. This is entering the dharma-door of non-duality."

Bodhisattva Virtue Treasury said: "The appearance of 'having attainment' and 'having no attainment' constitutes a duality. If there is nothing to be attained, then there is no grasping or discarding. To be without grasping or discarding is to enter the dharma-door of non-duality."

Bodhisattva Moon Above said: "Darkness and light constitute a duality. Where there is neither darkness nor light, there is no duality. Why? It is like entering the meditative state of cessationoriginal: "滅想定"; a deep state of trance where all perception and feeling are suspended—there is neither darkness nor light. All phenomena are like this. To enter them with a mind of equality is to enter the dharma-door of non-duality."

Bodhisattva Jewel Seal Hand said: "Loving Nirvana and disliking the world constitutes a duality. If one does not 'love' Nirvana and does not 'loathe' the world, then there is no duality. Why? If there were bondage, there would be liberation. But if there is originally no bondageoriginal: "本无縛"; a core Zen-like concept that we are already enlightened and only 'bound' by our own delusions, who then seeks liberation? Where there is neither bondage nor liberation, there is no liking or loathing. This is entering the dharma-door of non-duality."

Bodhisattva Jewel Crown King said: "The right path and the false path constitute a duality. One who dwells in the right path does not differentiate between 'this is false' and 'this is right.' To be free from these two categories is to enter the dharma-door of non-duality."

Bodhisattva Joy in Reality said: "Reality and unreality constitute a duality. One who truly sees reality does not even see 'reality,' let alone 'unreality.' Why? This is not something seen by the physical eye; only the wisdom eyeoriginal: "慧眼"; the spiritual capacity to see the truth of emptiness can see it. And yet, this wisdom eye neither 'sees' nor 'does not see.' This is entering the dharma-door of non-duality."

After all the Bodhisattvas had finished speaking, they asked Manjusri: "What is the Bodhisattva's entrance into the dharma-door of non-duality?"

Manjusri replied: "In my opinion, in all things, there are no words, no speech, no indication, and no cognition. To be removed from all questions and answers—this is entering the dharma-door of non-duality."

Then Manjusri asked Vimalakirti: "Each of us has spoken. Now, Noble One, you should say: what is the Bodhisattva’s entrance into the dharma-door of non-duality?"

At that time, Vimalakirti remained silent, saying nothing. This is the most famous moment in the sutra, known as "Vimalakirti's Thunderous Silence."

Manjusri sighed in praise: "Excellent, excellent! To be without even letters or language—this is the true entrance into the dharma-door of non-duality."

As this chapter on non-duality was spoken, five thousand Bodhisattvas in the assembly all entered the dharma-door of non-duality and attained the Patience of the Non-Arising of Phenomenaoriginal: "无生法忍"; a high level of spiritual realization where one recognizes that nothing is ever truly born or destroyed.

Chapter 10: The Fragrance Accumulation Buddha

At that time, Sariputra One of the Buddha's chief disciples, often depicted as the 'straight man' who represents the more traditional, literalist view thought to himself: "The sun is reaching its zenith; it is almost time to eat. What will all these Bodhisattvas eat?"

Vimalakirti, knowing his thoughts, said to him: "The Buddha taught the Eight Liberations. You, Noble One, have received and practiced them. Do you now mix your desire for food with your listening to the Dharma? If you wish to eat, wait a moment. I shall provide you with food such as you have never tasted before."

Then Vimalakirti immediately entered Samadhioriginal: "三昧"; a state of intense meditative concentration and, using his supernatural powers, displayed a vision to the entire assembly...