DBET Srimala Vimalakirti 2004 0

THE SUTRA OF QUEEN RML
OF THE LIONS ROAR
THE VIMALAKRTI SUTRA
dBET PDF Version

2017
All Rights Reserved
BDK English Tripiaka Series

OF THE LIONS ROAR
(Taish Volume 12, Number 353)
Translated
by
Diana Y. Paul

(Taish Volume 14, Number 475)
Translated
by
John R. McRae
BDK America, Inc.

2004
2004 by Bukky Dend Kykai and
BDK America, Inc.
All rights reserved. No part of this book may be reproduced, stored

in a retrieval system, or transcribed in any form or by any means
electronic, mechanical, photocopying, recording, or otherwise
without the prior written permission of the publisher.
First Printing, 2004

ISBN: 978-1-886439-31-3
Library of Congress Catalog Card Number: 2004113588
Published by
BDK America, Inc.
1657 School Street
Moraga, California 94556
Printed in the United States of America

A Message on the Publication
of the English Tripiaka
The Buddhist canon is said to contain eighty-four thousand different teachings.
I believe that this is because the Buddhas basic approach was to prescribe a
different treatment for every spiritual ailment, much as a doctor prescribes a
different medicine for every medical ailment. Thus his teachings were always
appropriate for the particular suffering individual and for the time at which the
teaching was given, and over the ages not one of his prescriptions has failed to
relieve the suffering to which it was addressed.
Ever since the Buddhas Great Demise over twenty-ve hundred years ago,
his message of wisdom and compassion has spread throughout the world. Yet
no one has ever attempted to translate the entire Buddhist canon into English
throughout the history of Japan. It is my greatest wish to see this done and to
make the translations available to the many English-speaking people who have
never had the opportunity to learn about the Buddhas teachings.
Of course, it would be impossible to translate all of the Buddhas eighty-four
thousand teachings in a few years. I have, therefore, had one hundred thirty-nine
of the scriptural texts in the prodigious Taish edition of the Chinese Buddhist
canon selected for inclusion in the First Series of this translation project.
It is in the nature of this undertaking that the results are bound to be criticized.
Nonetheless, I am convinced that unless someone takes it upon himself or herself
to initiate this project, it will never be done. At the same time, I hope that an
improved, revised edition will appear in the future.
It is most gratifying that, thanks to the efforts of more than a hundred Buddhist
scholars from the East and the West, this monumental project has nally gotten
off the ground. May the rays of the Wisdom of the Compassionate One reach
each and every person in the world.
NUMATA Yehan
Founder of the English
August 7, 1991 Tripiaka Project
v
Editorial Foreword
In January 1982, Dr. NUMATA Yehan, the founder of the Bukky Dend Kykai
(Society for the Promotion of Buddhism), decided to begin the monumental
task of translating the complete Taish edition of the Chinese Tripiaka (Buddhist
canon) into the English language. Under his leadership, a special preparatory
committee was organized in April 1982. By July of the same year, the Translation
Committee of the English Tripiaka was ofcially convened.
The initial Committee consisted of the following members: (late) HANAYAMA
Shy (Chairperson), (late) BAND Shjun, ISHIGAMI Zenn, (late) KAMATA
Shigeo, KANAOKA Shy, MAYEDA Sengaku, NARA Yasuaki, (late) SAYEKI
Shink, (late) SHIOIRI Rytatsu, TAMARU Noriyoshi, (late) TAMURA Kwansei,
URYZU Ryshin, and YUYAMA Akira. Assistant members of the Committee
were as follows: KANAZAWA Atsushi, WATANABE Shgo, Rolf Giebel of New
Zealand, and Rudy Smet of Belgium.
After holding planning meetings on a monthly basis, the Committee selected
one hundred thirty-nine texts for the First Series of translations, an estimated
one hundred printed volumes in all. The texts selected are not necessarily limited
to those originally written in India but also include works written or composed
in China and Japan. While the publication of the First Series proceeds, the texts
for the Second Series will be selected from among the remaining works; this
process will continue until all the texts, in Japanese as well as in Chinese, have
been published.
Frankly speaking, it will take perhaps one hundred years or more to accom-
plish the English translation of the complete Chinese and Japanese texts, for
they consist of thousands of works. Nevertheless, as Dr. NUMATA wished, it is
the sincere hope of the Committee that this project will continue unto completion,
even after all its present members have passed away.
It must be mentioned here that the nal object of this project is not academic
fulllment but the transmission of the teaching of the
Buddha to the whole world in order to create harmony and peace among
humankind. To that end, the translators have been asked to minimize the use of
vii
Editorial Foreword
explanatory notes of the kind that are indispensable in academic texts, so that the
attention of general readers will not be unduly distracted from the primary text.
Also, a glossary of selected terms is appended to aid in understanding the text.
To my great regret, however, Dr. NUMATA passed away on May 5, 1994, at
the age of ninety-seven, entrusting his son, Mr. NUMATA Toshihide, with the con-
tinuation and completion of the Translation Project. The Committee also lost its
able and devoted Chairperson, Professor HANAYAMA Shy, on June 16, 1995,
at the age of sixty-three. After these severe blows, the Committee elected me, then
Vice President of Musashino Womens College, to be the Chair in October 1995.
The Committee has renewed its determination to carry out the noble intention of
Dr. NUMATA, under the leadership of Mr. NUMATA Toshihide.
The present members of the Committee are MAYEDA Sengaku (Chairperson),
ISHIGAMI Zenn, ICHISHIMA Shshin, KANAOKA Shy, NARA Yasuaki, TAMARU
Noriyoshi, URYZU Ryshin, YUYAMA Akira, Kenneth K. Tanaka, WATANABE
Shgo, and assistant member YONEZAWA Yoshiyasu.
The Numata Center for Buddhist Translation and Research was established
in November 1984, in Berkeley, California, U.S.A., to assist in the publication
of the BDK English Tripiaka First Series. In December 1991, the Publication
Committee was organized at the Numata Center, with Professor Philip Yampolsky
as the Chairperson. To our sorrow, Professor Yampolsky passed away in July
1996. In February 1997, Dr. Kenneth K. Inada became Chair and served in that
capacity until August 1999. The current Chair, Dr. Francis H. Cook, has been
continuing the work since October 1999. All of the remaining texts will be pub-
lished under the supervision of this Committee, in close cooperation with the
Editorial Committee in Tokyo.
MAYEDA Sengaku
Chairperson
Editorial Committee of
the BDK English Tripiaka
viii
Publishers Foreword
The Publication Committee shares with the Editorial Committee the responsibility
of realizing the vision of Dr. Yehan Numata, founder of Bukky Dend Kykai,
the Society for the Promotion of Buddhism. This vision is no less than to make
the Buddhas teaching better known throughout the world, through the translation
and publication in English of the entire collection of Buddhist texts compiled
in the Taish Shinsh Daizky, published in Tokyo in the early part of the twen-
tieth century. This huge task is expected to be carried out by several generations
of translators and may take as long as a hundred years to complete. Ultimately,
the entire canon will be available to anyone who can read English and who
wishes to learn more about the teaching of the Buddha.
The present generation of staff members of the Publication Committee includes
Marianne Dresser; Brian Nagata, president of the Numata Center for Buddhist
Translation and Research, Berkeley, California; Eisho Nasu; and Reverend Kiyoshi
Yamashita. The Publication Committee is headquartered at the Numata Center
and, working in close cooperation with the Editorial Committee, is responsible
for the usual tasks associated with preparing translations for publication.
In October 1999, I became the third chairperson of the Publication Committee,
on the retirement of its very capable former chair, Dr. Kenneth K. Inada. The
Committee is devoted to the advancement of the Buddhas teaching through the
publication of excellent translations of the thousands of texts that make up the
Buddhist canon.
Francis H. Cook
Chairperson
Publication Committee
ix
Contents
A Message on the Publication of the English Tripiaka

NUMATA Yehan v
Editorial Foreword MAYEDA Sengaku vii
Publishers Foreword Francis H. Cook ix
The Sutra of Queen rml of the Lions Roar

Contents 3
Translators Introduction Diana Y. Paul 5
Text of The Sutra of Queen rml of the Lions Roar 7
Bibliography 53
The Vimalakrti Sutra
Contents 57
Translators Introduction John R. McRae 59
Text of The Vimalakrti Sutra 67
Bibliography 181
Glossary 183
Index 189
A List of the Volumes of the BDK English Tripiaka (First Series) 211
xi
OF THE LIONS ROAR
Contents
Translators Introduction 5
The Teaching of Queen rml of the Lions Roar 7

Chapter I. The Merits of the Tathgatas True Dharma 9
Chapter II. The Ten Ordination Vows 13
Chapter III. The Three Great Vows 15
Chapter IV. Acceptance of the True Dharma 17
Chapter V. The One Vehicle 23
Chapter VI. The Unlimited Noble Truths 31
Chapter VII. The Tathgatagarbha 33
Chapter VIII. The Dharma Body 35
Chapter IX. The Underlying Truth: The Meaning of Emptiness 37
Chapter X. The One Noble Truth 39
Chapter XI. The One Refuge 41
Chapter XII. The Contrary Truths 43
Chapter XIII. The Inherently Pure 45
Chapter XIV. The True Sons [and Daughters] of the Tathgata 47
Chapter XV. rml 49
Bibliography 53
3
Translators Introduction
The Sutra of Queen rml of the Lions Roar (rmldevsihanda-stra)

is a Mahayana text no longer extant in Sanskrit but preserved in both the Chinese
and Tibetan Buddhist canons. This text is a unique development within the Bud-
dhist tradition because of its egalitarian and generous view concerning women,
portraying, on the one hand, the dignity and wisdom of a laywoman and her
concern for all beings, and, on the other, the role of woman as philosopher and
teacher. The major philosophical emphases of the text are the theories of the
womb of the Buddha (tathgatagarbha) and the One Vehicle (ekayna).
Because of the number of citations and references that are retained in Sanskrit
Buddhist texts, the rmldevsihanda-stra seems to have been widely cir-
culated at one time throughout India. The Chinese Buddhist canon has preserved
two versions of the text: an earlier translation by Guabhadra (394468), from
which this English translation has been made, and a later translation by Bodhiruci
(672727).
The story of Queen rml has a simple and beautiful theme, full of lush
imagery and metaphors. The bodhisattva is the essential agent through whom
living beings are instructed in the profound teaching of the tathgatagarbha
(womb of the Buddha). A future buddha who is still embracing the teachings
and instructing others, Queen rml becomes a bodhisattva who explains the
doctrine of the tathgatagarbha in the presence of the Buddha, after her parents
send her a letter requesting that she study the teaching (Dharma). Awakening
to the thought of enlightenment (bodhicitta), meditating upon the Buddha, she
visualizes him and expresses the wish to follow the bodhisattva path. Receiving
the prediction of her future buddhahood from the Buddha, she enters the path
of the True Dharma and thus begins her bodhisattva practice.
Queen rml, who had the lions roaror eloquenceof a buddha,
rst converts the women of her kingdom, then her husband, a non-Buddhist,
and nally the men. rml is praised for her intelligence and compassion, not
5
for her beauty or wealth, which are implicit. She is procient in explaining the
Dharma and is charismatic, as are all the bodhisattvas throughout Buddhist lit-
erature. Queen rml describes the True Dharma using four metaphors: (1)
the great cloud, which is the source of all good merits pouring forth on living
beings; (2) the great waters, which are the source for creating all good meritorious
acts; (3) the great earth, which carries all things just as the True Dharma supports
all living things; and (4) the four jewel storehouses, which are the four types of
instructions that living beings accept and embrace.
The text raises the question of the possibility of female buddhas. This question
had continually vexed Buddhist scholars and commentators, who attempted to
come to terms with the possibility of a relationship between the notion of the
ultimate spiritual perfection or buddhahood and the feminine. Such a relationship
was viewed with ambivalence. This question was raised only by Mahayana Bud-
dhists, particularly those who proclaimed the one path to universal buddhahood.
For these Buddhists, all men and women equally had the nature of the Buddha.
If women were truly capable of having buddha-nature in this lifetime without
denying their female gender, this would implicitly indicate that women were not
biologically determined as religiously, psychologically, and physically inferior
to men.
One popular theme in Mahayana Buddhist texts had been the teaching of
transformation from female to male, providing a means, both literary and spiritual,
for women to become bodhisattvas and buddhas. Other texts and commentaries
suggest that there is no need to undergo a gender change through either vowing
to despise the female nature or through rebirth as a male after death as a female.
The controversy that arose among scholars concerning Queen rmls
level of spiritual attainment may reect continual controversy among Buddhists
with regard to the bodhisattva ideal and the image of buddhahood as female.
The entire tone of the text, in which the bodhisattva is the supporter, acceptor,
and compassionate Dharma mother, suggests female imagery. The question of
whether or not women were ever recognized as potential or imminent buddhas
remains unanswered.
6
THE TEACHING OF QUEEN RML
OF THE LIONS ROAR
A comprehensive text that teaches the skillful means

of the One Vehicle. Translated from the Sanskrit by the
Central Indian Tripiaka Master Guabhadra in 435 C.E.
Chapter I
The Merits of the Tathgatas

True Dharma
Thus have I heard. One time the Buddha was residing in the Jeta Garden of 217a7
Anthapiikas Park in the city of rvast [in the kingdom of Kosala]. At
that time King Prasenajit and Queen Mallik, who had only recently attained
faith in the Dharma, said these words together, rml, our daughter, is
astute and extremely intelligent. If she has the opportunity to see the Buddha,
she will certainly understand the Dharma without doubting [its truth]. Some
time we should send a message to her to awaken her religious state of mind.
The queen said, Now is the right time. The king and queen then wrote
a letter to rml, praising the Tathgatas immeasurable merits, and dis-
patched a messenger named Candir to deliver the letter to the kingdom of
Ayodhy [where rml was queen]. Entering the palace, the messenger
respectfully conferred the letter to rml who rejoiced upon receiving it,
raising the letter to her head [as a sign of reverence]. She read and understood
it, arousing a religious mind of rare quality. Then she said to Candir in verse:
I hear the name Buddha,

The One who is rarely in the world.
If my words are true [that the Buddha is now in the world]
Then I will honor him.
Since I humbly submit that the Lord Buddha

Came for the sake of the world,
He should be compassionate with me
Allowing me to see him.
At that very moment of reection,

The Buddha appeared in heaven,
9
Radiating pure light in all directions,

And revealing his incomparable body.
rml and her attendants

Prostrated themselves reverently at his feet,
And with pure minds,
Praised the true merits of the Buddha:
The body of the Tathgata, excellent in form,

Is unequaled in the world,
Being incomparable and inconceivable.
Therefore, we now honor you.
The Tathgatas form is inexhaustible

And likewise his wisdom.
All things eternally abide [in him].
Therefore, we take refuge in you.
Having already exorcised the minds delements

And the four kinds [of faults] of body [and speech]
You have already arrived at the undaunted stage.
Therefore we worship you, the Dharma King.
217b By knowing all objects to be known,

And by the self-mastery of your body of wisdom,
You encompass all things.
Therefore, we now honor you.
We honor you, the One who transcends all measures [of space
and time].
We honor you, the One who is incomparable.
We honor you, the One who has the limitless Dharma.
We honor you, the One beyond conceptualization.
[rml:]
Please be compassionate and protect me,

Causing the seeds of Dharma to grow [within me]
10
Chapter I
In this life and in future lives,

Please, Buddha, always accept me.
[The Buddha:]
I have been with you for a long time,

Guiding you in former lives.
I now again accept you.
And will do likewise in the future.
[rml:]
I have produced merits

At present and in other lives.
Because of these virtuous deeds
I only wish to be accepted.
Then rml and all of her attendants prostrated themselves before the
Buddhas feet. The Buddha then made this prediction among them:
You praise the true merits of the Tathgata because of your virtuous
deeds. After immeasurable periods of time, you will become sovereign among
the gods (devas). In all lives you will continually see me and praise me in
my presence, in the same manner as you are doing now. You will also make
offerings to the immeasurable numbers of buddhas for more than twenty
thousand immeasurable periods of time. Then you (rml) will become
the buddha named Universal Light (Samantaprabha), the Tathgata, Arhat,
Perfectly Enlightened One. Your buddha land will have no evil destinies and
no suffering due to old age, illness, deterioration, torments. . . . There will
be no evil whatsoever, not even the word for evil. Those who are in your
land will have the ve desires [of the senses fullled], longevity, physical
power, and physical beauty, and will be happier than even the gods who
control enjoyments created by others. They all will be exclusively Mahayana,
having habitually practiced virtuous deeds, and assembling in your land.
When Queen rml had received this prediction, the innumerable gods,
humans, and other beings vowed to be born in her land. The Buddha predicted
to everyone that they all would be born there.
11
Chapter II
The Ten Ordination Vows
At that time rml, having received the [Buddhas] prediction, respectfully

arose to take the ten major ordination vows.
O Lord, from now until I am enlightened:
(1) I will not transgress the discipline that I have received.
(2) I will have no disrespect toward the venerable elders.
(3) I will not hate living beings.
(4) I will not be jealous of others with regard to either their physical 217c
appearance or their possessions.
(5) I will not be stingy although I have little sustenance.
(6) I will not accumulate property for my own benet. Whatever I
receive will be used to assist living beings who are poor and suffering.
(7) I will practice the four all-embracing acts (giving, kind speech,
beneting others, and cooperation toward leading all beings to virtuous deeds)
for all living beings, and not for myself. I accept all living beings without
lust, without satiation, and without prejudice.
(8) When I see living beings who are lonely, imprisoned, ill, and aficted
by various misfortunes and hardships, I will never forsake them, even for a
moment, for I must bring them peace. Through my good deeds I will bring
them benets and liberate them from their pain. Only then will I leave them.
(9) When I see those who hunt or domesticate animals, slaughter, or
commit other such offenses against the precepts, I will never forsake them.
When I obtain this power [to teach all beings], I will restrain those who should
be restrained and assist those who should be assisted wherever I see such
living beings. Why? Because by restraining and assisting them, one causes
the eternal continuation of the Dharma. If the Dharma continues eternally,
gods and humans shall ourish and the evil destinies shall diminish in number.
13
Then the wheel of the Dharma that is turned by the Tathgata will again be
turned. Because I see these benets I will save, and never quit [teaching living
beings].
(10) I accept the True Dharma, never forgetting it. Why? Because those
who forget the Dharma forget the Mahayana. Those who forget the Mahayana
forget the perfections (pramits). Those who forget the perfections do not
aspire toward the Mahayana. If the bodhisattvas are not committed to the
Mahayana, they cannot have the aspiration to accept the True Dharma. Acting
according to their pleasure, they will not be able to transcend the level of
common people.
Because I have seen, in this way, the immeasurably great errors [of
humans] and have seen the immeasurable merits of the bodhisattvas, those
great beings (mahsattvas) who will accept the True Dharma, I will accept
these great ordination vows.
O Lord of the Dharma manifested before me, you are my witness. Even
though the Lord Buddha presently witnessed [my testimony], living beings
virtuous deeds are supercial. Some of them are skeptical and extremely dif-
cult to save through these ten ordination vows. They engage in immoral
activities for long periods of time and are unhappy. In order to bring peace
to them, I now declare, in your presence, that my vows are sincere.
If I receive these ten major ordination vows and practice them as I have
stated them, by [the power of] these true words, heavenly owers will rain
down and divine music will ring out upon this assembly.
Just as rml said these words, a shower of heavenly owers poured
from the sky and divine music rang out: It is so! It is so! What you have
218a said is true, not false. Having seen these wondrous owers and having heard
this music, the entire assembly no longer was skeptical, rejoicing immea-
surably and exclaiming, We wish to stay with Queen rml and together
we would like to join in practice with her.
The Buddha predicted to all that their wish [to stay with Queen rml]
would be fullled.
14
Chapter III
The Three Great Vows
At that time rml again, in the presence of the Buddha, professed the three
great vows:
By the power of my earnest aspiration, may I bring peace to innumerable
and unlimited living beings. By my virtuous deeds, throughout all rebirths may
I attain the wisdom of the True Dharma. This is called the rst great vow.
Having attained the wisdom of the True Dharma, for the sake of all
living beings, may I explain [the Dharma] without wearying. This is called
the second great vow.
In accepting the True Dharma, may I abandon body, life, and wealth
and uphold the True Dharma. This is called the third great vow.
At that time the Lord prophesied to rml, With reference to the three
great vows, just as all forms are contained in space, so likewise the bodhisattva
vows, which are as numerous as the sands of the Ganges River, are all contained
in these three great vows. These three vows are the truth and are extensive.
15
Chapter IV
Acceptance of the
True Dharma
At that time Queen rml said to the Buddha, Having received the Buddhas
power, I will now explain the great vow which is controlled [by the principle
of the True Dharma], being the truth without error.
The Buddha said to rml, I permit you to explain as you wish.
rml said to the Buddha, The bodhisattva vows, which are as numer-
ous as the sands of the Ganges River, are all contained in the one great vow
that is called acceptance of the True Dharma. Acceptance of the True Dharma
truly is the great vow.
The Buddha praised rml: Excellent! Excellent! Your wisdom
(praj) and skillful means (upya) are most profound and subtle! You have
already, for a long time, increased in virtue. In the future, living beings who
develop such virtue will be able to understand you. Your explanation of the
acceptance of the True Dharma is that which the buddhas of the past, present,
and future have explained, now explain, and will explain. Having realized
supreme, complete enlightenment (anuttar samyaksabodhi), I also speak
of this acceptance of the True Dharma. I explain that acceptance of the True
Dharma has merits that cannot be limited. The Tathgatas wisdom and elo-
quence also are without limits. Why? Because in this acceptance of the True
Dharma there are great merits and great benets.
Queen rml said to the Buddha, Again, having received the Buddhas
power, I shall further explain the extension of the acceptance of the True
Dharma.
The Buddha said, Then please explain.
17
1. Immeasurable
A. Like a Great Cloud
rml said to the Buddha, The meaning of the extension of the acceptance
of the True Dharma is immeasurable. It includes all teachings of the Buddha,
consisting of eighty-four thousand discourses.
Like a great cloud that appeared at the time of creation, showering
218b down multicolored rain and many kinds of jewels, acceptance of the True
Dharma rains forth innumerable rewards and innumerable virtues.
B. Like the Great Waters
O Lord, at the time of creation, the three thousand great worlds and the forty
billion kinds of continents emerged from the great waters. Similarly, the innu-
merable worlds of the Mahayana, the supernatural powers of all the bodhi-
sattvas, the peace and happiness of all worlds, the magical omnipotence of
all worlds, and the peace of the transcendental worlds that has not been expe-
rienced by gods and humans from the time of creationall these emerge
from acceptance of the True Dharma.
C. Like the Great Earth, the Supporter
Moreover, acceptance of the True Dharma is like the great earth that supports
four weights. What are the four? The great seas, the mountains, vegetation,
and living beings. Similarly, like that great earth, good sons and daughters who
accept the True Dharma build the great earth and carry four responsibilities.
Who are the four? (1) Living beings who have parted from good friends either
have not heard [the Dharma] or are without the Dharma. By advising them to
cultivate the good deeds of humans and gods, [good sons and daughters] prepare
them [for entering the path]. (2) For those who want to be disciples (rvakas)
they present the disciple vehicle. (3) For those who want to be pratyekabuddhas
(solitary enlightened ones) they present the pratyekabuddha vehicle. And (4)
for those who want to be [followers of the Great Vehicle], they present the
Mahayana. These are the good sons and good daughters who accept the True
Dharma, build the great earth, and carry the four responsibilities.
Therefore, Lord, good sons and daughters who accept the True
Dharma, build the great earth, and carry the four responsibilities become
18
Chapter IV
friends without being asked for the sake of all living beings. In their great
compassion, they comfort and sympathize with living beings and become
the Dharma mother of the world.
2. Like the Great Earth,

Which Has Four Jewel Storehouses
Again, acceptance of the True Dharma is like the great earth that has four
kinds of jewel storehouses. What are the four? They are: (1) the priceless,
(2) the supremely valuable, (3) the moderately valuable, and (4) the slightly
valuable. These are the great earths four kinds of jewel storehouses.
Similarly, good sons and daughters who accept the True Dharma and
build the great earth obtain the four kinds of most precious jewels, namely,
living beings. Who are the four? (1) Those who have not heard [the Dharma]
or are without the Dharma to whom the good sons and daughters who have
accepted the True Dharma present the [cultivation of] merits and virtuous
deeds of humans and gods. (2) Those who want to be disciples are presented
with the disciple vehicle. (3) Those who want to be pratyekabuddhas are
presented with the pratyekabuddha vehicle. And (4) those who want to [follow
the Great Vehicle] are presented with the Mahayana.
Therefore, all the good sons and daughters who obtain the great jewels,
namely living beings, realize extraordinarily rare merits because of acceptance
of the Dharma. Lord, the great jewel storehouse is the acceptance of the True
Dharma.
3. Identical with the True Dharma Itself
Lord, acceptance of the True Dharma means the True Dharma [itself] is
not different from acceptance of the True Dharma. The True Dharma [itself]
is identical with acceptance of the True Dharma.
4. Identical with the Perfections
Lord, the perfections are not different from the one who accepts the True 218c
Dharma. The one who accepts the True Dharma is identical with the perfec-
tions. Why?
19
(1) Good sons and daughters who accept the True Dharma give even their
body and limbs for those who respond to giving. By protecting these [living
beings] intentions, they teach them. When they are thus taught and caused to
abide in the True Dharma, this is called the perfection of giving (dna).
(2) Good sons and daughters teach the protection of the six senses, the
purication of body, speech, and mind, and the cultivation of the four correct
postures [in walking, standing, sitting, and reclining] to those who respond
to discipline. By protecting these [living beings] intentions, they teach them.
When they are thus taught and caused to abide in the True Dharma, this is
called the perfection of discipline (la).
(3) Good sons and daughters teach nonhatred, supreme patience, and
neutrality in outer expression to those who respond to patience. By protecting
these [living beings] intentions, they teach them. When they are thus taught
and caused to abide in the True Dharma, this is called the perfection of
patience (knti).
(4) Good sons and daughters do not teach indolence but the desire [to
practice], supreme perseverance, and cultivation of the four correct postures
to those who respond to perseverance. By protecting these [living beings]
intentions, they teach them. When they are thus taught and caused to abide
in the True Dharma, this is called the perfection of perseverance (vrya).
(5) Good sons and daughters teach tranquility, constant mindfulness
not conditioned by external objects, and recollection of all actions and speech
over long periods of time to those who respond to meditation. By protecting
these [living beings] intentions, they teach them. When they are thus taught
and caused to abide in the True Dharma, this is called the perfection of med-
itation (dhyna).
(6) Good sons and daughters, when questioned concerning the meaning
of all things, extensively teach all treatises and all arts, without trepidation,
causing those who respond to wisdom to reach the ultimate in science and
art. By protecting these [living beings] intentions, they teach them. When
they are thus taught and caused to abide in the True Dharma, this is the per-
fection of wisdom (praj).
Therefore, O Lord, the perfections are not different from the one who
accepts the True Dharma. The one who accepts the True Dharma is identical
with the perfections.
20
Chapter IV
O Lord, now receiving your power, I will further explain the greatness
[of the True Dharma].
The Buddha said, Please do so.
[Identical with the One

Who Accepts the True Dharma]
rml said to the Buddha, Acceptance of the True Dharma means accept-
ance of the True Dharma is not different from the one who accepts the True
Dharma. Good sons and daughters who accept the True Dharma are identical
with acceptance of the True Dharma. Why? Because good sons and daughters
who accept the True Dharma abandon three things for the sake of acceptance 219a
of the True Dharma. What are the three? They are body, life, and wealth.
When good sons and daughters abandon the body, they become equal
to the last limit of the cycle of birth and death (samsara). Having parted from
old age, illness, and death, they realize the indestructible, eternal, unchanging,
and inconceivable merits of the Tathgatas Dharma body (dharmakya).
When they abandon life, they become equal to the last limit of the cycle
of birth and death. Ultimately, having parted from death, they realize the lim-
itless, eternal, and inconceivable merits, penetrating all the profound Buddha-
Dharmas.
When they abandon property, they become equal to the last limit of the
cycle of birth and death. Having realized the inexhaustible, indestructible,
ultimately eternal, inconceivable, and complete merits that are not common
to all other living beings, they obtain the excellent offerings of all living beings.
Lord, good sons and daughters who have abandoned these three (body,
life, and wealth) and have accepted the True Dharma will always obtain the
predictions of all the buddhas [concerning their buddhahood], and will be
honored by all living beings.
Furthermore, O Lord, good sons and daughters who accept the True
Dharma without distortion, and without deception or misrepresentation, will
love the True Dharma and accept the True Dharma, entering into Dharma
friendship when the [four groups of followers] (monks, nuns, laymen, and
laywomen) are forming rival factions that cause the destruction and dispersion
[of the sangha]. Those who enter into Dharma friendship will certainly receive
the prediction [of their future buddhahood] by all the buddhas.
21
O Lord, I see that acceptance of the True Dharma has such great powers.
Because you are the eye of truth, the wisdom of truth, the source of the
Dharma, and you penetrate all things, you are the basis for the True Dharma
and know all things.
At that time, the Lord was joyous over rmls explanation concerning
the great powers of acceptance of the True Dharma. [The Buddha said,]
rml, what you have said is true. The great powers of acceptance of the
True Dharma are like a very strong man who only briey touches a [vulner-
able] part of ones body yet causes great pain. Similarly, rml, barely
accepting the True Dharma causes suffering to Mra, the Evil One. I do not
see even one remaining good act that can cause suffering to Mra in the man-
ner that only barely accepting the True Dharma does.
Moreover, the bull king has a form without equal, surpassing all other
bulls. Similarly, even just barely accepting the True Dharma in the Mahayana
is superior to all the virtuous deeds of the two vehicles, because it is so
extensive.
The majestic bearing and uniqueness of great Mount Sumeru surpasses
all other mountains. Similarly, the [merit of] abandonment of body, life, and
wealth in the Mahayana, acceptance of the True Dharma with a benevolent
heart, surpasses [the merit of] those who have engaged only in the virtuous
deeds of the Mahayana but do not abandon body, life, and wealth. Because
of its extensiveness, of course it is superior to the two vehicles.
Thus, rml, through acceptance of the True Dharma, explain [this
teaching] to living beings, teach and convert living beings, and conrm living
beings [in the Dharma].
219b Therefore, rml, acceptance of the True Dharma has these great
benets, these great blessings, and these great fruits. rml, even if I explain
the merits and benets of acceptance of the True Dharma for countless periods
of time, I shall not reach the end [of explaining it]. Therefore, acceptance of
the True Dharma has immeasurable and unlimited merits.
22
Chapter V
The One Vehicle
The Buddha said to Queen rml, Now you should further explain the
acceptance of the True Dharma that was taught by all the buddhas.
Queen rml said to the Buddha, Very well, O Lord, I will, upon
receiving your exhortation. Then she said to the Buddha, O Lord, acceptance
of the True Dharma is [acceptance of] the Mahayana. Why? Because the
Mahayana brings forth all the good acts of the world and of the transcendental,
of the disciples and of the pratyekabuddhas. O Lord, just as the eight great
rivers ow from Lake Anavatapta, so likewise all the good acts of the world
and of the transcendental, of the disciples and of the pratyekabuddhas, emerge
from the Mahayana.
O Lord, moreover, just as all seeds are able to grow [only] when they
depend upon the earth, so likewise all the good acts of the world, of the tran-
scendental, of the disciples, and of the pratyekabuddhas are able to increase
[only] when they depend upon the Mahayana. Therefore, O Lord, abiding in
the Mahayana, one accepts Mahayanathis is identical with abiding in the
two vehicles and accepting all the good acts of the world, of the transcendental,
and of the two vehicles.
What are the six stations that the Lord explains? They are: (1) the con-
tinuity of the True Dharma, (2) the extinction of the True Dharma, (3) the
rules of the Prtimoka, (4) the discipline of the Vinaya, (5) renunciation of
ones home, and (6) ordination. On behalf of the Mahayana, the Lord preaches
these six stations. Why? Because the continuity of the True Dharma is
explained for the sake of the Mahayana. Continuity of the Mahayana is con-
tinuity of the True Dharma. Extinction of the Mahayana is extinction of the
True Dharma.
The rules of the Prtimoka and the discipline of the Vinaya have the
same meaning even though they are different in name. The discipline of the
23
Vinaya is learned by Mahayanists. Why? Because one renounces home and

becomes ordained for the sake of the Buddha. Therefore, the conduct of the
Mahayana, which is the [perfection of] discipline, is the Vinayarenouncing
ones home and taking ordination.
Consequently, in the case of the arhat, there is no renunciation of home
nor taking ordination [as a separate vehicle from the Mahayana]. Why?
Because the arhat renounces his home and is ordained for the sake of the
Tathgata. The arhat, seeking refuge in the Buddha, is afraid. Why? Because
the arhat lives in a state of fear toward all conditioning forces, as if a man
holding a sword wished to cause him harm. Therefore, the arhat has no ulti-
mate happiness. Why? O Lord, being a [nal] refuge, one does not seek
refuge. Living beings who are without a refuge, having this or that fear, seek
refuge because of these fears. Likewise, arhats who have fears seek refuge
in the Tathgata because of these fears.
219c O Lord, arhats and pratyekabuddhas are afraid. Because these arhats
and pratyekabuddhas still have not extinguished their lives, these [psychophys-
ical forces] continue. They have not completed the practice of purity, and so
remain impure. Because their actions are not ultimate, they still have actions
to perform. Because they have not reached that [nal stage], they still have
delements that should be severed. Because these are not severed, one is far
from the realm of nirvana. Why? Because only the Tathgata, Arhat, Perfectly
Enlightened One attains nal nirvana, being endowed with all merits. Arhats
and pratyekabuddhas are not endowed with all merits. When it is said that
they attain nirvana, this is [merely] the skillful means of the Buddha.
Because only the Tathgata attains nal nirvana, being endowed with
inconceivable merits, arhats and pratyekabuddhas are only endowed with
conceivable merits. When it is said that they attain nirvana, this is [merely]
the skillful means of the Buddha.
Because only the Tathgata attains nal nirvana, eliminating transgres-
sions that should be eliminated and endowed with supreme purity, arhats and
pratyekabuddhas who still have transgressions are not supremely pure. When
it is said that they attain nirvana, this is [merely] the skillful means of the
Buddha.
Only the Tathgata attains nal nirvana, is revered by all living beings,
and surpasses the arhat, pratyekabuddha, and bodhisattva realms. Therefore,
24
Chapter V
arhats and pratyekabuddhas are far from the realm of nirvana. When it is
said that the arhats and pratyekabuddhas meditate on liberation, have the
four wisdoms, and have ultimately attained their resting place, this is also
the skillful means of the Tathgata and is taught as the incomplete meaning.
Why? There are two kinds of death. What are the two? They are ordinary
death and the inconceivable death of transformation [for a purpose]. Ordinary
death refers to living beings who live in unreality. The inconceivable death
of transformation [for a purpose] refers to the mind-made bodies of the arhats,
pratyekabuddhas, and greatly powerful bodhisattvas until the time of their
supreme, complete enlightenment.
Within these two kinds of death, it is the ordinary death through which
arhats and pratyekabuddhas have completely attained the knowledge said to
have extinguished their lives. Because they attain realization (nirvana) with
remainder, it is said that the practice of holiness has been completely upheld.
Because their errors and delements have been eliminated, it is said that
their actions have been completed, actions which the common people, gods,
and seven kinds of educated people are incapable of performing. Because
arhats and pratyekabuddhas cannot be reborn since their delements are
eliminated, it is said that they are not reborn. When it is said that they are
not reborn, this is not because they have eliminated all delements nor
exhausted all births. Why? Because there are delements that cannot be elim- 220a
inated by arhats and pratyekabuddhas.
There are two kinds of delements. What are the two? They are latent
delements and active delements. There are four kinds of latent delements.
They are: (1) the stage of all [false] views of monism, (2) the stage of desiring
sense pleasures, (3) the stage of desiring forms, and (4) the stage of desiring
existence. From these four stages of [delement], there are all the active
delements. What is active is momentary and associated with the momen-
tariness of the mind. O Lord, the mind does not associate with the stage of
beginningless ignorance [in the same manner].
O Lord, the power of these four latent delements is a basis for all
active delements but cannot possibly be compared in number, fraction,
counting, similarity, nor resemblance to ignorance [in power].
O Lord, such is the power of the stage of ignorance! The power of the
stage of ignorance is much greater than the other stages represented by the
25
fourth stage of desire for existence. The power of the stage of ignorance is
like that of the wicked Evil One (Mra), whose form, power, longevity, and
retainers are both superior to and more powerful than the heaven where the
gods control the enjoyments created by others. Its power is far superior to
that of the other stages of delement represented by the fourth stage of desire
for existence. This basis for the active delements, more numerous than the
sands of the Ganges River, causes the four kinds of delements to continue
for a long time. The arhats and pratyekabuddhas wisdom cannot eliminate
it. Only the Tathgatas enlightenment-wisdom can eliminate it. Yes, O Lord,
the stage of ignorance is extremely powerful!
O Lord, the three states of existence arise, conditioned by clinging to
existence and by deled actions. In like manner, O Lord, the three forms of
mind-made bodies of arhats, pratyekabuddhas, and greatly powerful bodhi-
sattvas are conditioned by the stage of ignorance and by pure actions. In
these three levels (the arhat, pratyekabuddha, and bodhisattva stages), the
three kinds of mind-made bodies and pure actions are based upon the latent
stage of ignorance. Because all things are conditioned and not unconditioned,
the three kinds of mind-made bodies and pure actions are conditioned by the
stage of ignorance.
O Lord, thus the other stages of delement, represented by the fourth
stage of desire for existence, are not identical with the stage of ignorance
with respect to action. The stage of ignorance is different from the four stages
and is eliminated by the buddha stages and by the enlightenment-wisdom of
the Buddha. Why? Arhats and pratyekabuddhas eliminate the four kinds of
stages but their purity is not complete, for they have not attained autonomy
nor have they accomplished their realization [of enlightenment].
Their purity that is not completed refers to the stage of ignorance. O
Lord, arhats, pratyekabuddhas, and bodhisattvas in their very last body do
not know and do not awaken to the various phenomena because of the imped-
iments of the stage of ignorance. Because they are not aware [of these phe-
nomena] they cannot absolutely eliminate what should be eliminated. Because
they do not eliminate [all delements] they are liberated with remaining
faults, which is not liberation separated from all faults. They have purity
220b with remaining [purication to be done], which is not purity in its entirety.
They accomplish merits with remaining [merits to be accomplished], which
26
Chapter V
is not entirely meritorious. Because they accomplish liberation with remainder,

purity with remainder, and merits with remainder, arhats, pratyekabuddhas,
and bodhisattvas know suffering with remainder, eliminate the source of suf-
fering with remainder, attain the extinction of suffering with remainder, and
practice the path with remainder. This is attaining partial nirvana.
Those who attain partial nirvana are turned toward the nirvana realm.
If one knows all suffering, entirely eliminates the source of suffering, attains
the complete extinction [of suffering], and practices the entire path, one will
attain permanent nirvana in a world that is impermanent and decadent,
impermanent and distressed. In a world without protection, a world without
a refuge, there is a protector and a refuge. Why? There is attainment of nir-
vana because of [the differentiation between] inferior and superior phenom-
ena. [O Lord, there is attainment of nirvana because of the equality of all
phenomena.] Because of the equality of knowledge, one attains nirvana.
Because of the equality of liberation, one attains nirvana. Because of the
equality of purity, one attains nirvana. Therefore, nirvana has the same
quality as liberation.
O Lord, if the stage of ignorance is not absolutely eliminated, then one
does not attain the same quality of knowledge and liberation. Why? If the
stage of ignorance is not absolutely eliminated, then phenomena more numer-
ous than the sands of the Ganges River that should be eliminated will not be
absolutely eliminated. Because phenomena more numerous than the sands
of the Ganges River that should be eliminated are not eliminated, the phe-
nomena more numerous than the sands of the Ganges River that should be
attained will not be attained, and [the phenomena] that should be manifested
will not be manifested. Therefore, the accumulation [of delements] in the
stage of ignorance produces both the delements that are severed by the prac-
tice of the entire path and the virulent delements, as well as the virulent
delements of the mind, of meditation, of concentration, of contemplation,
of insight, of skillful means, of wisdom, of the results [of the path], of attain-
ment, of power, and of fearlessness. These are all the active delements more
numerous than the sands of the Ganges River that are eliminated by the
enlightenment-wisdom of the Tathgata.
All these delements are due to the stage of ignorance. All the active
delements that arise are caused by and conditioned by the stage of ignorance.
27
O Lord, among the delements that arise, the mind and its various faculties
arise together momentarily. O Lord, the mind does not associate with the
stage of beginningless ignorance [in the same manner].
O Lord, all phenomena more numerous than the sands of the Ganges
River that should be eliminated by the Tathgatas enlightenment-wisdom
are supported and sustained by the stage of ignorance. For example, all the
seeds that depend on the earth for their life, sustenance, and growth would
be ruined if the earth were ruined. Similarly, all phenomena more numerous
than the sands of the Ganges River that should be eliminated by the Tathgatas
enlightenment-wisdom are based upon the stage of ignorance for their life,
sustenance, and growth.
If the stage of ignorance is eliminated, all phenomena more numerous
220c than the sands of the Ganges River that should be eliminated by the Tathgatas
enlightenment-wisdom will be eliminated. If all delements and virulent
delements are eliminated, all phenomena more numerous than the sands of
the Ganges River will be attained by the Tathgatas, who penetrate them
without obstruction. Omniscience is separate from all transgressions, attaining
all the merits of the Dharma King, the Dharma Lord, attaining autonomy
and manifesting the stage of autonomy from all phenomena.
O Tathgata, Arhat, Perfectly Enlightened One, who has the lions roar,
the complete extinction of ones life, the complete practice of holiness, the
completion of actions, and the nonacceptance of rebirth have been explained
up until now, based upon your lions roar, for their complete meaning.
O Lord, there are two kinds of knowledge that do not accept rebirth.
First, there is the knowledge of the Tathgatas who, by means of their unsur-
passed powers, subdue the four Evil Ones, appear in all worlds, and are wor-
shiped by all living beings. They attain the inconceivable Dharma body, all
spheres of knowledge, and unobstructed autonomy in all things. In this stage
there is no action nor attainment that is higher. Having the ten magnicent
powers [of knowledge] they ascend to the supreme, unexcelled, fearless stage.
With their omniscient, unobstructed knowledge, they understand without rely-
ing on another. This wisdom that does not accept rebirth is the lions roar.
O Lord, second, there is the knowledge of arhats and pratyekabuddhas
who cross over the fears of birth and death and gradually attain the happiness
of liberation with this thought: I have parted from the fears of birth and
28
Chapter V
death and no longer experience the suffering of birth and death. Lord, when
arhats and pratyekabuddhas meditate, they do not accept rebirth and have
insight into the supremely restful stage of nirvana.
O Lord, those who rst attained that stage [of nirvana] were not ignorant
of the Dharma and were not dependent upon others. They also knew they
had attained the stages with remainder [through their own efforts], and would
inevitably attain supreme, complete enlightenment (anuttar samyaksa-
bodhi). Why? Because the rvaka (disciple) and pratyekabuddha vehicles
are included in the Mahayana. The Mahayana is the buddha vehicle. Therefore,
the three vehicles are the One Vehicle.
Those who attain the One Vehicle attain supreme, complete enlighten-
ment. Supreme, complete enlightenment is the realm of nirvana. The realm
of nirvana is the Dharma body of the Tathgata. Attaining the absolute Dharma
body is [attaining] the absolute One Vehicle. The Tathgata is not different
from the Dharma body. The Tathgata is identical to the Dharma body. If
one attains the absolute Dharma body then one attains the absolute One Vehi-
cle. The absolute [One Vehicle] is unlimited and unceasing.
O Lord, the Tathgata, who is not limited by time, is the Tathgata,
Arhat, Perfectly Enlightened One, equal to the utmost limit [of the cycle of
birth and death]. The Tathgata is without limitation. His great compassion
also is unlimited, bringing peace and comfort to the world. His unlimited great
compassion brings unlimited peace and comfort to the world. This explanation 221a
is a good explanation concerning the Tathgata. If one again speaks of the
inexhaustible Dharma, the eternally abiding Dharma that is the refuge of all
worldsthis is also a good explanation concerning the Tathgata. Therefore,
in a world that has not been saved, a world without a refuge, there is an inex-
haustible, eternally abiding refuge equal to the utmost limit [of the cycle of
birth and death], namely, the Tathgata, Arhat, Perfectly Enlightened One.
The Dharma is the path of the One Vehicle. The sangha is the assembly
of the three vehicles. These two refuges are not the ultimate refuge. They
are called the partial refuge. Why? The Dharma of the path of the One Vehi-
cle attains the absolute Dharma body. Furthermore, there can be no Dharma
body other than that of the One Vehicle.
The assembly of the three vehicles (the sangha), being afraid, seeks
refuge in the Tathgata. Those students who go out to practice turn toward
29
supreme, complete enlightenment. Therefore, these two refuges are not the
ultimate refuge but are limited refuges.
If there are living beings who are subdued by the Tathgata, they will
seek refuge in the Tathgata, attain the permeation of the Dharma, and will
have faith and happiness, seeking refuge in the Dharma and Sangha. These
two refuges, [however,] are not two refuges, for they seek refuge in the Tath-
gata. Seeking refuge in the supreme truth is seeking refuge in the Tathgata.
The supreme truth of these two refuges is the ultimate refuge, the Tath-
gata. Why? Because the Tathgata is not different from the two refuges. The
Tathgata is identical with the three refuges. Why? Because of the path of
the One Vehicle. The Tathgata, who has perfected the four states of fear-
lessness, is the one who teaches with the lions roar. The Tathgata, according
to individual dispositions, teaches through skillful means. This is the Mahayana
and not the three vehicles. The three vehicles enter the One Vehicle. The One
Vehicle is the supreme vehicle.
30
Chapter VI
The Unlimited Noble Truths
O Lord, the disciples and pratyekabuddhas rst saw the noble truths with
their one knowledge that eliminates the latent stages [of delement]. With
their one knowledge, one of the four wisdoms, they eliminate [the source of
suffering, namely, the four latent stages of delements]; know [suffering];
practice virtue [according to the path]; and realize [extinction]. They under-
stand these four [noble truths] very well. O Lord, they do not have the most
supreme transcendental wisdom but are gradually reaching the four wisdoms
and the four conditions (i.e., the four noble truths). The Dharma that is not
gradually reached is supreme transcendental wisdom. O Lord, supreme wis-
dom is like a diamond.
O Lord, the disciples and pratyekabuddhas do not eliminate the stage
of beginningless ignorance. Their initial wisdom of the noble truths is [not]
supreme wisdom. Lord, because they do not have the wisdom of the two
kinds of noble truths, they eliminate [only] the latent stages [of delement].
O Lord, the Tathgata, Arhat, Perfectly Enlightened One is not the realm of
all the disciples and pratyekabuddhas.
The inconceivable wisdom of emptiness eliminates the stores of all
delements. O Lord, the ultimate wisdom that destroys the stores of all dele-
ments is called supreme wisdom. The initial wisdom of the noble truths is
not ultimate wisdom but is the wisdom that is turned toward supreme, com-
plete enlightenment. 221b
O Lord, the meaning of noble does not refer to all the disciples and
pratyekabuddhas. Because the disciples and pratyekabuddhas have perfected
limited merits and have perfected partial merits, they are called noble.
The noble truths are not the truths of the disciples and pratyekabuddhas
nor are they the merits of the disciples and pratyekabuddhas.
31
O Lord, these truths are those originally known by the Tathgata, Arhat,
Perfectly Enlightened One. Later, on behalf of the world, which is the womb
of ignorance, he appeared to extensively teach what are known as the noble
truths.
32
Chapter VII
The Tathgatagarbha
The noble truths have a most profound meaning, which is extremely subtle,
difcult to know, and not of the cognitive and nite realms. What is known
by those who have this wisdom isinconceivable to the entire world. Why?
Because this [profound meaning of the noble truths] explains the most profound
tathgatagarbha. The tathgatagarbha is the realm of the Tathgata, which
is not known by all the disciples and pratyekabuddhas. The tathgatagarbha
explains the meaning of the noble truths. Because the tathgatagarbha is most
profound, explaining the noble truths also is most profound, extremely subtle,
difcult to know, and not of the cognitive and nite realms. What is known
by those who have this wisdom is inconceivable to the entire world.
33
Chapter VIII
The Dharma Body
If there are no doubts with reference to the tathgatagarbha that is concealed

by the innumerable stores of delement, then there also will be no doubts
with reference to the Dharma body that transcends the innumerable stores
of delement. In explaining the tathgatagarbha, one explains the Dharma
body of the Tathgata, the inconceivable buddha realms, and skillful means.
The mind that attains this determination then believes and understands
the twofold noble truths. Likewise, what is difficult to know and to under-
stand is the meaning of the twofold noble truths. What is their meaning?
They are referred to as the conditioned noble truths and the unconditioned
noble truths.
The conditioned noble truths are the limited four noble truths. Why?
Because one who depends on others cannot know all suffering, eliminate all
sources of suffering, realize all extinctions of suffering, and practice the
entire path. Therefore, O Lord, the cycle of birth and death is both conditioned
and unconditioned; nirvana likewise is [conditioned and unconditioned],
being [nirvana] with remainder (conditioned) and [nirvana] without remainder
(unconditioned).
The unconditioned noble truths are the unlimited four noble truths.
Why? With his own power, one [who knows the unlimited noble truths] can
know all suffering, sever all sources of suffering, realize all extinctions of
suffering, and practice the entire path.
These, then, are the eight noble truths. The Tathgatas taught the four
[conditioned] noble truths [as skillful means]. The meaning of the four uncon-
ditioned noble truths are the actions of the Tathgatas, Arhats, Perfectly Enlight- 221c
ened Ones, who alone are ultimate. The actions of arhats and pratyekabuddhas
are not ultimate. Why? Because phenomena are not inferior, mediocre, or
superior, one attains nirvana. Why? With reference to the meaning of the four
35
unconditioned noble truths, the actions of the Tathgatas, Arhats, Perfectly

Enlightened Ones are ultimate. Because all the Tathgatas, Arhats, Perfectly
Enlightened Ones know all future suffering, sever all delements as well as
the sources of all virulent delements that have been accumulated, and extin-
guish all the elements in the mind-made bodies [of the three vehicles], they
realize the extinction of all suffering.
O Lord, the extinction of suffering is not the destruction of the Dharma.
The extinction of suffering signies the Dharma body of the Tathgata,
which is from beginningless time uncreated, nonarising, indestructible, free
from destruction, eternal, inherently pure, and separate from all the stores
of delement. O Lord, the Dharma body is not separate from, free from, or
different from the inconceivable Buddha-Dharmas that are more numerous
than the sands of the Ganges River.
O Lord, the Dharma body of the Tathgata is called the tathgata-
garbha when it is inseparable from the stores of delement.
36
Chapter IX
The Underlying Truth:

The Meaning of Emptiness
O Lord, the wisdom of the tathgatagarbha is the Tathgatas wisdom of

emptiness (nyat). O Lord, the tathgatagarbha has not been seen nor attained
originally by all the arhats, pratyekabuddhas, and powerful bodhisattvas.
O Lord, there are two kinds of wisdom of emptiness with reference to
the tathgatagarbha. The tathgatagarbha that is empty is separate from,
free from, and different from the stores of all delements. And the tath-
gatagarbha that is not empty is not separate from, not free from, and not dif-
ferent from the inconceivable Buddha-Dharmas more numerous than the
sands of the Ganges River.
O Lord, the various great disciples can believe in the Tathgata with
reference to the two wisdoms of emptiness. All arhats and pratyekabuddhas
revolve in the realm of the four contrary views because of their knowledge
of emptiness. Thus, arhats and pratyekabuddhas do not originally see nor
attain [the wisdom of the tathgatagarbha]. The extinction of all suffering
is only realized by the buddhas who destroy the stores of all delements and
practice the path that extinguishes all suffering.
37
Chapter X
The One Noble Truth
O Lord, among these four noble truths, three are impermanent and one is
permanent. Why? Because three of the [four] noble truths are conditioned.
What is conditioned is impermanent and what is impermanent is false and
deceptive in nature. What is false and deceptive in nature is not true, is
impermanent, and is not a refuge. Therefore, the [three] noble truths, namely,
there is suffering, there is the source of suffering, and there is the path,
are not the supreme truth for they are neither permanent nor a refuge.
39
Chapter XI
The One Refuge
The one noble truth, namely, the extinction of suffering, is separate from 222a
the conditioned. What is separate from the conditioned is permanent. What
is permanent is not false and deceptive in nature. What is not false and
deceptive in nature is true, permanent, and a refuge. Therefore, the noble
truth of the extinction [of suffering] is the supreme truth.
41
Chapter XII
The Contrary Truths
The noble truth of the extinction [of suffering] is inconceivable, transcending

all the conditions of the consciousness of living beings. This is also not the
knowledge of arhats and pratyekabuddhas who, like those born blind, cannot
see all shapes; or like a week-old infant who cannot see the disc of the moon.
The truth of the extinction of suffering, similarly, does not belong to the con-
dition of the common persons consciousness nor to the two vehicles realm
of knowledge. The common persons consciousness refers to the two contrary
views. The wisdom of all arhats and pratyekabuddhas is pure [in comparison
with that of the common person].
Limited views refer to the common persons adherence to the mis-
conception that there is a substantial ego within the ve psychophysical ele-
ments (skandhas), which then causes the two views that are designated con-
trary, namely, eternalism and nihilism. If one considers the conditioned states
impermanent, this is nihilism and not the correct view. If one considers nirvana
permanent, this is eternalism and not the correct view. Because of miscon-
ceptions, there are such views.
In the sense organs of the body, which are discriminative in nature,
some perceive the destruction of phenomena in the present moment. Unable
to see phenomena in continuity, they become nihilistic in their views because
of misconceptions. The ignorant, who are unable to uderstand or know the
momentary consciousness with reference to its continuity, become eternalistic
in their views because of misconceptions. By this or that principle, they dis-
criminate and maintain inadequate positions to an extreme degree. Because
of foolish misconceptions they adhere to erroneous conceptions and contrary
views, namely, nihilism and eternalism.
O Lord, living beings have contrary ideas when they have acquired the
ve psychophysical elements of the individual. The impermanent is considered
43
permanent, suffering is considered happiness. The nonsubstantiality of the

self is considered a substantial self, the impure is considered pure. The knowl-
edge of all arhats and pratyekabuddhas has not originally apprehended the
Dharma body of the Tathgata nor the realm of his omniscience. If there are
living beings who believe in the Buddhas words, they will have thoughts
of permanence, of happiness, of self, and of purity. These are not contrary
views but are correct views. Why? The Dharma body of the Tathgata is the
perfection of permanence, the perfection of happiness, the perfection of the
substantial self, and the perfection of purity. Those who see the Dharma body
of the Buddha in this way are said to see correctly. Those who see correctly
are the true sons and daughters of the Buddha. They arise from the Buddhas
words, from the True Dharma, and from conversion to the Dharma, attaining
the remaining benets of the Dharma.
O Lord, pure wisdom is the perfection of wisdom that belongs to all
arhats and pratyekabuddhas. This pure wisdom, although it is called pure wis-
dom, with reference to the [conditioned noble] truth of the extinction [of suf-
fering] is not the realm [of unconditioned wisdom]. Of course, the wisdom of
[those beginning to study] the four basic truths (i.e., the four noble truths) also
[does not belong to the realm of unconditioned wisdom]. Why? The three vehi-
cles rst actions were not ignorant of the Dharma. Because of their principles,
222b they understood and attained [enlightenment]. The Buddha explained the four
basic truths for their sake. O Lord, these four basic truths are the Dharma of
the world. O Lord, the one refuge is all refuges. It is the transcendental and
supreme refuge, namely, the truth of the extinction [of suffering].
44
Chapter XIII
The Inherently Pure
O Lord, the cycle of birth and death depends on the tathgatagarbha, because
the tathgatagarbha is referred to as the original limit [of the cycle of birth
and death], which is unknowable. O Lord, tathgatagarbha is referred to
as the cycle of birth and death for a proper designation. O Lord, the cycle of
birth and death is the extinction of the senses and the subsequent arising of
[new] inexperienced senses. This is called the cycle of birth and death.
O Lord, these two phenomenabirth and deathare the tathgata-
garbha. It is worldly convention to say there is birth and there is death.
Death is the extinction of ones senses. Birth is the arising of new senses.
The tathgatagarbha is neither life nor death. The tathgatagarbha is
separate from the conditioned. The tathgatagarbha is eternal and unchanging.
Therefore, the tathgatagarbha is the basis, the support, and the foundation.
O Lord, the tathgatagarbha is not separate, not severed, not liberated from,
and not different from the inconceivable Buddha-Dharmas. O Lord, the basis,
support, and foundation of conditioned phenomena, which are severed from,
separate from, and different from the Buddha-Dharmas, [also] are the tath-
gatagarbha.
O Lord, if there were no tathgatagarbha there would be no revulsion
toward suffering, nor aspiration to seek nirvana. Why? Because the seven
[mental] phenomenathe six [sense] consciousnesses and the knowledge
of [their accompanying] mental phenomenado not continue even momen-
tarily and do not accept the impressions of suffering, there cannot be revulsion
for suffering nor aspiration to seek nirvana.
The tathgatagarbha is without any prior limit, is nonarising, and is
indestructible, accepting suffering, having revulsion toward suffering, and
aspiring to nirvana. O Lord, the tathgatagarbha is not a substantial self,
nor a living being, nor fate, nor a person. The tathgatagarbha is not a
45
realm for living beings who have degenerated into the belief of a substantially
existent body or for those who have contrary views, or who have minds
bewildered by emptiness.
O Lord, the tathgatagarbha is the womb of the dharmas, the womb
of the Dharma body, the transcendental womb, and the inherently pure womb.
This tathgatagarbha that is inherently pure is the inconceivable realm of
the Tathgata that has been contaminated by extrinsic delements and other
virulent delements. Why? The good mind is momentary and not contami-
nated by delements. The evil mind is also momentary but is not contaminated
by delements either. Delements do not affect the mind. The mind does not
affect delements. Then how does the mind, which is unaffected by nature,
become deled? O Lord, there are delements and there are deled minds.
The fact that there is delement in a mind that is inherently pure is difcult
to comprehend. Only the buddhas, the lords, who have the eye of truth and
the wisdom of truth, who are the sources of the Dharma and penetrate the
222c Dharma, and who are the refuge of the True Dharma, can comprehend this
truth.
When Queen rml had explained the difculties in comprehending
[the inherently pure minds delement], she was questioned by the Buddha.
The Buddha, with extreme joy, praised her, Yes, it is so! It is so! The fact
that there is delement in a mind that is inherently pure is difcult to com-
prehend. There are two subjects that are difcult to completely comprehend.
They are the mind that is inherently pure and the fact that this [same] mind
has been contaminated by delements. These two subjects can be heard by
you and the bodhisattva mhasattvas who have the great Dharma. The others,
namely, the disciples, can only believe through the Buddhas words.
46
Chapter XIV
The True Sons [and Daughters]

of the Tathgata
[The Buddha said,] If my disciples comply with their [early stages of] faith
and [subsequent] more fervent faith, then they will attain the ultimate after
completing their subsequent wisdom of the Dharma that is based upon the
illumination of faith. The subsequent wisdom of the Dharma is the insight
and fundamental investigation into the realms of sensation and consciousness;
insight into karmic retribution; insight into the eye of the arhat; insight into
the happiness of the autonomy of mind and into the happiness of meditation;
and insight into the supernatural powers of the arhats, pratyekabuddhas, and
powerful bodhisattvas. When these ve kinds of insight have been completed,
even after my nal nirvana, in future generations, my disciples who have
[the early stages of] faith, the [subsequent] more fervent faith, and the sub-
sequent wisdom of the Dharma that is based upon the illumination of faith
will attain the ultimate even though their inherently pure minds become con-
taminated by delements. The ultimate is the cause for entering the path
of the Mahayana. Faith in the Tathgata has great benets. Do not slander
my [Dharmas] profound meaning.
Then Queen rml said to the Buddha, There are still remaining great
benets which I will explain, with the Buddhas permission.
The Buddha said, Again, please explain.
Queen rml said to the Buddha, The three kinds of good sons and
daughters who, within the most profound meaning [of the Dharma], have sep-
arated themselves from injury [to the Dharma], produce great merits, entering
the path of the Mahayana. What are the three [kinds of good sons and daugh-
ters]? They are those good sons and daughters who (1) develop their own wis-
dom of the most profound Dharma, (2) develop the subsequent wisdom of
47
the Dharma [that is based upon the illumination of faith], and (3) revere the
Lord though they do not completely understand the most profound Dharma.
What is known only by the buddhas is not our realm. These [above-
mentioned] are called the good sons and daughters who revere the Tathgata.
Only these are the good sons and daughters.
48
Chapter XV
rml
[rml said,] All the remaining living beings who stubbornly cling to false
teachings, instead of to the most profound Dharma, turn their backs to the
True Dharma and habitually practice the corrupt ways of various heterodoxies.
These corrupt ways must be subdued by the [Dharma] Kings powers and
by the powers of the divine ngas. 223a
When Queen rml and her attendants paid obeisance to the Buddha,
the Buddha said, Excellent, excellent, Queen rml! In the most profound
Dharma, protected by skillful means, subdue what is not the Dharma. Maintain
well its correctness. You have already been very close to the hundreds of
millions of buddhas and can explain this [Dharmas] meaning.
At that time the Lord emitted a most excellent light, radiating everywhere
over the assembly. His body ascended into the sky, higher than seven tala
trees. Walking in the sky, he returned to the kingdom of rvast. Then Queen
rml and her attendants together faced the Buddha and were transxed
by the sight of him, not moving for even a moment. [The Buddha,] having
passed through their eld of vision, caused them to be exalted. Each individual
praised the Tathgatas merits and was mindful of him. The Buddha then
reentered the city. Turning toward [her husband,] King Mitrayaas, Queen
rml praised the Mahayana. All the women of the city, seven years of age
and older, were converted to the Mahayana. King Mitrayaas was also con-
verted to the Mahayana. All the men, seven years of age and older, were con-
verted to the Mahayana. Then all the citizens of the state were turned toward
the Mahayana.
Then the Lord entered the Jeta Garden, spoke to the venerable nanda,
and called upon akra, the king of heaven. akra, along with his retinue, imme-
diately arrived in the presence of the Buddha. Then the Lord turned toward
the king of heaven, akra, and to the venerable nanda and extensively
49
explained this text. Having explained it, he said to Lord akra, You should
accept and read this sutra, O Kauika. Good sons and daughters, in innumer-
able kalpas as numerous as the sands of the Ganges River, cultivate the
practice of enlightenment and practice the six perfections. If these good sons
and daughters learn and read this sutra and uphold it, their blessings will be
immense.
How much more [advantageous] will it be for those who explain this
text. Thus, O Kauika, you must read this sutra on behalf of the thirty-three
heavens, dening and extensively explaining it.
Then the Buddha said to nanda, You also must accept and read this
sutra. For the sake of the four groups of followers you must extensively
explain this sutra.
Then the king of heaven, akra, asked the Buddha, O Lord, what is the
name of this sutra? How does one adhere [to its teaching]?
The Buddha said to Lord akra, This sutra has immeasurable and lim-
itless merits. All the disciples and buddhas cannot, ultimately, have insight
into [these merits] nor know them. Kauika, you should know all the great
merits that are so subtle and profound in this sutra. Now I shall, on your
behalf, briey explain its name. Listen well, listen well and remember this
[text].
Then the king of heaven, akra, and the venerable nanda said to the
Buddha, Excellent, O Lord! Yes, we will do as you have instructed.
The Buddha said, This sutra praises the supreme merits of the True
Dharma of the Tathgata [in Chapter I]. In this manner accept it. It explains
[in Chapter II] the ten inconceivable ordination vows. In this manner accept
223b it. It explains [in Chapter III] the great aspiration that embraces all aspirations.
In this manner accept it. It explains [in Chapter IV] the inconceivable accept-
ance of the True Dharma. In this manner accept it. It explains [in Chapter V]
the entrance into the One Vehicle. In this manner accept it. It explains [in
Chapter VI] the unlimited noble truths. In this manner accept it. It explains
[in Chapter VII] the tathgatagarbha. In this manner accept it. It explains [in
Chapter VIII] the Dharma body. In this manner accept it. It explains [in Chapter
IX] the underlying truth: the meaning of emptiness. In this manner accept it.
It explains [in Chapter X] the one [noble] truth. In this manner accept it. It
explains [in Chapter XI] the one refuge that is eternal and quiescent. In this
50
Chapter XV
manner accept it. It explains [in Chapter XII] the contrary truths. In this manner
accept it. It explains [in Chapter XIII] the inherently pure mind that is covered
[by delements]. In this manner accept it. It explains [in Chapter XIV] the true
sons [and daughters] of the Tathgata. In this manner accept it. Teach the Sutra
of Queen rml of the Lions Roar. In this manner accept it.
Again, O Kauika, the explanations of this sutra eliminate all doubts.
Be steadfast in the complete meaning [of this text] and enter the path of the
One Vehicle. O Kauika, today this scripture, the Sutra of Queen rml of
the Lions Roar, has been transmitted to you. As long as the Dharma continues,
accept, read, extensively dene, and explain [this sutra].
Lord akra said to the Buddha, Very well, O Lord, we will reverently
receive your holy teaching. Then the king of heaven, akra, the venerable
nanda, and all the great assemblies of gods, asuras, and gandharvas, among
others, heard the Buddhas teaching and joyfully put it into practice.
End of the Sutra of Queen rml of the Lions Roar
51
Bibliography
Paul, Diana. A Prolegomena to the rmldev Stra and the Tathgatagarbha Theory:
The Role of Women in Buddhism, dissertation. Madison, WI: University of Wis-
consin, 1974.
. The Buddhist Feminine Ideal: Queen rml and the Tathgatagarbha, disser-
tation. Missoula, MT: Scholars Press, 1980.
. The Concept of Tathgatagarbha in the rmldev Stra (Sheng-man ching),
Journal of the American Oriental Society 99/2 (1979): 191203.
Takasaki, Jikido. A Study of the Ratnagotravibhga (Uttaratantra): Being a Treatise on
the Tathgatagarbha Theory of Mahyna Buddhism. Serie Orientale Roma 33.
Rome: Instituto Italiano per il Medio ed Estremo Oriente, 1966.
Wayman, Alex, and Hideko Wayman. The Lions Roar of Queen rml: A Buddhist
Scripture on the Tathgatagarbha Theory. New York and London: Columbia Uni-
versity Press, 1974.
Zimmermann, Michael. A Buddha Within: The Tathgatagarbhastra: The Earliest Expo-
sition of the Buddha-Nature Teaching in India. Tokyo: International Research
Institute for Advanced Buddhology, Soka University, 2002.
53
Contents
Translators Introduction 59

Fascicle One
Chapter I. Buddha Land 69
Chapter II. Skillful Means 81
Chapter III. Disciples 85
Chapter IV. Bodhisattvas 97
Fascicle Two
Chapter V. Majurs Condolence Visit 107
Chapter VI . Inconceivable 117
Chapter VII. Viewing Sentient Beings 123
Chapter VIII. The Path of Buddhahood 133
Chapter IX. The Dharma Gate of Nonduality 143
Fascicle Three
Chapter X. The Buddha Accumulation of Fragrances 149
Chapter XI. Practices of the Bodhisattva 157
Chapter XII. Vision of Akobhya Buddha 165
Chapter XIII. Dharma Offering 171
Chapter XIV. Bestowal 177
Bibliography 181
57
The Vimalakrti Sutra (Vimalakrtinirdea-stra) is renowned in contemporary

world Buddhism for its breathtaking exposition of the Mahayana doctrine of
nonduality, and justiably so. The text imparts its penetrating insight by rst
elaborating the manifold nuances of this doctrine in nely honed formal language,
next by demonstrating the ideal in exquisite philosophical reparte, and then by
dramatizing its lofty understanding in the climax of Vimalakrtis thunderous
silence. Doctrinally, the Vimalakrti Sutra elaborates ideas deriving from the
Perfection of Wisdom (Prajpramit) literature and stated more formally in
the treatises of the Mdhyamaka school. Spiritually, the demonstrative quality
of Vimalakrtis silence, and the vivid interactions between him and his inter-
locutors, imply a deep connection with the later development of the Chinese
Chan (Jp. Zen) school as well.
The intellectual charm of the doctrine of nonduality is only heightened by
its being situated in such a spectacular religious world. This is no coldly analytical
treatise, no harshly systematic rehearsal of religious dogma, but a lively and
inventive depiction of religious dialogue that palpably sparkles with humor,
insightand frequent irruptions of the miraculous. This last quality might be
ignored by modernist readers, but its effects are too important to allow the ten-
dency to go unchallenged. A fantastic congregation, including incredible arrays
of gods, celestial bodhisattvas, and other beings, is assembled within Vimalakrtis
tiny chamber, where they sit on magnicent thrones of unimaginable sizeall
without jumbling up against each other, and entirely without contorting the
dimensions of the ordinary world. The level of impossibility escalates even
more when this congregation is then host to an entirely separate world-system,
complete with its own mountains and continents, rivers and oceans, which
Vimalakrti grasps as easily as a potter throwing a lump of clay. And to match
this incredible assembly there are miracles aplenty, beginning with heavenly
owers raining from above and instantaneous gender reversals, leading up to
59
the spectacular vision of a galaxy far, far away, where the reigning buddha
teaches by means of fragrance rather than words. To top all of this off, a one-
bowl-serves-all take-out meal from that world of fragrance is used to feed
and instructVimalakrtis guests. (I wonder about the possible efcacy of a
chocolate Dharma, but that divine substance is nowhere mentioned!) Though
moderate in length the scripture is certainly magnicent in the scale of its vision!
At the heart of it all, of course, is the gure of Vimalakrti. Throughout the
course of the scripture he is identied as a great bodhisattva who formerly lived
in the pure land of the Buddha Akobhya, but who has chosen to be reborn
in this world in order to teach the recalcitrant sentient beings here. His current
identity as householder is but a pose he has assumed, just as his current illness
is but a skillful means he has adopted: both are simply devices by which to teach
sentient beings. The householder identity is manifestly impossible: he is celibate
but has children, goes to brothels but is chaste, is rich but without desire, etc.
The immense improbability of Vimalakrtis person is undoubtedly part of this
religious appeal.
Chinese readers were fascinated with the gure of Vimalakrti, and it is
usually said that he represented a type of religious ideal with which unordained
literati could identify. Here was a rich and educated layman who could outperform
everyone around himexcept, of course, the buddhas themselvesin every
conceivable form of endeavor. He enjoyed every imaginable privilege, yet used
his energies solely for the benet of the community around him, a type of service
that resonated with Confucian social ideals. No doubt the popularity of the scrip-
ture in East Asia has something to do with this congruence with indigenous
social ideals and the fascination Chinese Buddhists and interested intellectuals
had in a gure of such diverse and remarkable talents. We should not overlook
the active role local clienteles played in determining the selection of Buddhist
texts that were presented for them in Chinese translationthe residents of East
Asia were not passive recipients of Buddhist missionary activity, but very proac-
tive consumers.
In contrast to the relative obscurity of this text in India and Tibet, where
there is no record of even a single commentary nor even of any art historical
imagery based on it, from at least the third century of the common era the
Vimalakrti Sutra became one of the favorites of the East Asian tradition. There
are over fteen hundred depictions of Vimalakrti and Majur in dialogue
60
known from East Asian painting and sculpture traditions, as well as a series of
inuential commentaries, and innumerable occasional references to the text and
its ideas in both religious and secular writings. This is but one example of the
manner in which East Asian Buddhism draws on the universalistic themes devel-
oped in the Indian homeland of the religion, even as the overall congurations
of the Mahayana in South and East Asia are so profoundly different.
It would be wrong, though, to exaggerate the importance of the Vimalakrti
Sutra in China, Korea, or Japan. Although it seems to have been used continu-
ously throughout the East Asian Buddhist tradition, both temporally and geo-
graphically, there are obvious limitations in the manner of its use. First, even
though the textlike many other Mahayana Buddhist scripturesrecommends
its own recitation, there is precious little evidence that it was ever very popular
as a devotional text, one to be recited for religious benet. The Lotus Sutra (Sad-
dharmapuarka-stra) and the Pure Land sutras (Sukhvatvyha-stra,
Amityurdhyna-stra) are good examples of sutras used in this manner, of
course, and even the massive Flower Garland Sutra (Buddhvatasaka-stra)
was used in the same way. Second, the Vimalakrti Sutra never became the basis
for a doctrinal tradition of its own, unlike the other scriptures just mentioned,
which were used as scriptural bases of the Tiantai (Korean: Chntae; Japanese:
Tendai), Pure Land, and Huayan (Hwam; Kegon) schools. It is not merely that
no independent Vimalakrti school ever developed; the text is frequently men-
tioned as one of a number of important Mahayana texts but it tends to be listed
in the middle of the pack, as it were. It was used occasionally for healing purposes
in medieval China and Japan, though not as often as other scriptures.
No matter what the time period, readers (both those who read for content
and those who recite for religious value) tend to perceive their texts in idiosyn-
cratic ways. One wonders if the medieval Chinese really noticed, for example,
that the goal of all of Vimalakrtis efforts was not to create other enlightened
laypeople like himself but to inspire his listeners to become monastics and
embark on the bodhisattva path. Although accomplished bodhisattvas might
choose to be reborn as laypeople, or as beings of virtually any identity, the text
indicates on numerous occasions that the best response to hearing and under-
standing its doctrine of inconceivable liberation was to leave home to become
a monk and undertake training in the grandiose vocation of the bodhisattva.
Vimalakrtis job description, in fact, even included the inspiration of some of
61
his following to dedicate themselves to the goal of achieving Hinayana enlight-

enment. Although the Mahayana goal of anuttar samyaksabodhi (complete,
perfect enlightenment) was clearly the highest religious ideal presented, for
beings of lesser capacity to select lesser targets was not a failing but an appropriate
collateral benet. Not only does the Vimalakrti Sutra not share in the One
Vehicle teaching of the Lotus Sutra, in which all Buddhist practitioners are
destined for perfect buddhahood, there is also no explicit hint of any recom-
mendation that one should dedicate lifetimes of training to achieving the status
of an enlightened layperson.
Modern readers are very interested in the scene in which a goddess upstages
the stodgy rvaka or Hinayana monk riputra. In a dramatization of the
Vimalakrti story that I saw in San Francisco in the summer of 2000, in which
life-size puppets were used to represent the dramatis personae, the highlight of
the performance came when the goddess transforms the bodies of herself and
riputra into their contrasting genders (depicted by a quick change of the puppets
heads!). From our perspective, this is an important statement of a traditional Bud-
dhist attitude on the status of women, and thus a meaningful religious statement.
However, although I have only begun to browse through the Chinese commentarial
literature on the Vimalakrti Sutra, it seems that medieval Chinese interest in this
scene was rather different from ours. Whereas for modern people this is primarily
a statement about gender, for medieval Chinese (and, I suspect, other East Asian)
readers it was primarily a statement about emptiness.
Translating the Vimalakrti Sutra has been a joy, in no small part because
of the inherent interest of the text itself, including not only its specic doctrinal
formulations but just as importantly its dramatic air and sense of humor. As
well, though, the immense pleasure of preparing this English rendition comes
through the great resources that are now available.
The present translation is an English rendition of the Chinese translation by
Kumrajva (350409 or 413), or rather by the team of Kumrajva, which
included such famously gifted students as Sengzhao (373414) and Daosheng
(360?434). My goal has indeed been to represent the Kumrajva version of
the Vimalakrti Sutra, to create an English version that provides access to the
text as it might have been understood by fth-century Chinese readers. One impli-
cation of this decision is that I have rendered the terminology as it occurs in Chi-
nese, without attempting to represent what may have been the underlying Indic
62
(either Sanskrit or Prakrit) terminology, except of course where Chinese characters

are used to transliterate the Indic sounds. For example, where klea might better
be rendered delement, the Chinese equivalent of fannao is given here as
afictions, because that is what the characters mean. And where the fourth
skandha, saskra, is best rendered conditioning forces or impulses based
on the Sanskrit, the Chinese counterpart xing is given as processes.
Although I obviously do not have direct access to the mind of medieval
Chinese readers, I have made frequent use of the Zhu Weimojie jing (Taish
Shinsh Daizky Vol. 38, No. 1775, 327a420a), the joint commentary to the
Vimalakrti Sutra left by Kumrajva, Sengzhao, and Daosheng, and I have tried
to render the sutra in the way that it was understood by these primary gures
of the translation team. To be able to consult this commentary, which assembles
the comments of the chief translator and his primary assistants in the very trans-
lation project involved, was for me a remarkable experience.
Practically speaking, I was unable to consult the joint commentary for every
line, but I did check its contents when the Chinese phrasing of the sutra itself
seemed questionable in some way. Only rarely if at all did the commentators
answer my questions directly, and sometimes (especially toward the end of the
text, when the density of their comments decreases) they offered no clue what-
soever. However, in a refreshingly large number of cases some feature of their
remarks allowed me to make a choice between reasonable alternatives, to create
a suitable English analog to their understanding. I have also frequently consulted
the two other extant Chinese translations of the Vimalakrti Sutra, the rst (Taish
No. 474) by Zhi Qian (. 220252); and the other (Taish No. 476) by the famous
seventh-century pilgrim Xuanzang (596?664); on rare occasions I have also
consulted the commentary on this later translation by Xuanzangs disciple Ji
(often referred to as Kuiji, 632682), the Shuo Wuguocheng jingshu (Taish
No. 1782). In the terms used within the sutra itself, I have frequently sighed in
exclamation at the unprecedented quality of this arrangement.
Another aspect of how enjoyable this translation project was is the fact that
all the extant relevant Chinese texts are now available in well-proofed electronic
versions. As a result, my standard practice has been to type the English translation
into a word processing le on the computer screen, alongside text editor windows
containing the Zhi Qian, Kumrajva, and Xuanzang translations and the joint
commentary of Kumrajva, Sengzhao, and Daosheng. A simple search utility
63
has allowed me to look for parallel usages in other Buddhist canonical sources
when desired. This is the rst time I have been able to do translation work in
such a manner, and I must express my profound gratitude to the Chinese Buddhist
Electronic Text Association (CBETA, www. cbeta.org) for making this possi-
ble.
The Vimalakrti Sutra has already been published four times in English
translation, and I made some use of these resources in preparing the present
English text. Of these four versions, only two are of the Kumrajva text, and
unfortunately neither is of sufcient quality to justify its extensive use here.
Charles Luks older rendering is too freely interpretive to be of help, and in
addition he frequently becomes confused regarding the grammatical construction
of the original. Burton Watsons recent translation is better grammatically but
his intentional lack of attention to Buddhist technical terms undermines his
effort, eliminating a great deal of its intrinsic religious interest. Robert Thurmans
translation of the Tibetan version of the Vimalakrti Sutra is a very creditable
rendition of that text but there are enough differences between it and Kumrajvas
Chinese version to make extensive use inappropriate here. I have therefore relied
primarily on tienne Lamottes translation from the Tibetan, even though it
sometimes regularizes the text (i.e., adverts to standard Indian Buddhist usages)
in ways that the Thurman rendition does not. To be precise, I have used the Eng-
lish translation of Lamottes work done by Sara Boin (London: Pali Text Society,
1976), which sometimes renders scriptural passages more in line with Lamottes
reconstructed Sanskrit than his translation of the Tibetan. (The preceding char-
acterizations are based in part on Jan Nattiers The Teaching of Vimalakrti
[Vimalakrtinirdea]: A Review of Four English Translations, Buddhist Literature
2 [2000]: 23458.) For understanding the Chinese grammar of the Kumrajva
version I have consulted the Yuima-gy, a useful modern Japanese translation
by Jikid Takasaki, in his and Ksh Kawamuras Yuima-gy, Shiyaku Bonten
shomon ky, Shurygon zammai ky [Vimalakrti Sutra, Questions of the Brahm
(Deva) Vieacinti Sutra, and ragama-samdhi Sutra], Monju kyten
[Majur Scriptures] no. 2 (Tokyo: Daiz shuppan, 1993), in spite of its emphasis
on readings drawn from Lamotte and the Tibetan translation. Recently, a Sanskrit
manuscript of the Vimalakrti Sutra has been discovered, and I have acquired
transcriptions of selected passages through the kind assistance of Yoshiyasu
Yonezawa of Taish University.
64
Chapter numbers and titles are as in the Taish edition; section numbers
imitate those in Lamotte, varying only where Kumrajvas text differs from
the Tibetan version followed by Lamotte.
65
THE SUTRA PREACHED BY VIMALAKRTI
Also called The Inconceivable Emancipation
Translated by
Tripiaka Master Kumrajva
of the Yao Qin [Dynasty]
Fascicle One
Chapter I
Buddha Land
1. Thus have I heard. At one time the Buddha was in the garden of mrapl 537a7
near Vail, in the company of a great congregation of eight thousand bhikus.
2. There were thirty-two thousand bodhisattvas, recognized by the con-
gregation.
3. The [bodhisattvas present] had all accomplished the original practices
of great wisdom; were established by the numinous charisma of the buddhas;
maintained the correct Dharma for the defense of the Dharma city; made
their names heard throughout the ten directions through their ability at the
lions roar; befriended and pacied people without being requested; exalted
the Three Jewels (Buddha, Dharma, and Sangha) and were thus able to keep
them from being cut off; subjugated the vengeful Mras and controlled those
of the heterodox paths; were entirely puried and had forever transcended
the impediments (i.e., afictions); maintained their minds always in peace
and unhindered emancipation; were unfailing in their mindfulness, concen-
tration, dhra (i.e., memorization of the Dharma), and eloquence; were
replete in charity (dna), morality (la), forbearance (knti), exertion (vrya),
meditation (dhyna), wisdom (praj), and the power of skillful means; had
attained the forbearance of the nonarising of dharmas and the nonattainment
[of all things]; were able to accord with [the truth] in turning the irreversible
wheel [of the Dharma]; understood well the characteristics of the dharmas
and understood the capacities (lit., roots) of sentient beings; had attained
fearlessness in sheltering the great congregations; cultivated their minds with
merit and wisdom; were paramount in the adornment of their bodies with
69
the [thirty-two primary] characteristics and [eighty subsidiary] marks; had

dispensed with worldly adornments; were known above and beyond even
Mount Sumeru; were rmly resolute in faith like vajra (i.e., diamond); illu-
minated the Dharma jewel everywhere and rained down the sweet dew [of
the Dharma]; were paramount in the subtleties of the host of [spoken] sounds;
profoundly entered into conditioned generation to eliminate the false views;
were without any residual inuence of the two extremes of being and non-
being; preached the Dharma without fear like the lions roar; preached with
reverberations like thunder; were without measure and beyond measurement;
were like ocean captains who had collected the many Dharma jewels; com-
prehended the profound and wondrous meanings of the Dharmas; understood
well the past tendencies and [current] mental processes of sentient beings;
approached the unparalleled autonomous wisdom of the Buddha, the ten
powers, [the four] fearlessnesses, and all the eighteen exclusive [attributes
of the Buddha]; had closed all the doorways of the evil destinations but were
born in the ve destinations in order to manifest their bodies there; were
great medicine kings who were good at healing the various illnesses; provided
medicine according to the illness and caused it to be taken; were accomplished
in all the immeasurable merits; had ornamented and puried all the imea-
surable buddha lands; unfailingly used what they saw and heard for the benet
[of others]; and never squandered away their endeavors. Thus were they
537b entirely replete in all merits.
4. Their names were Equivalent Contemplation Bodhisattva, Inequivalent
Contemplation Bodhisattva, Equivalent-Inequivalent Contemplation Bodhi-
sattva, Autonomy of Meditation King Bodhisattva, Autonomous Dharma
King Bodhisattva, Dharma Characteristic Bodhisattva, Radiance Characteristic
Bodhisattva, Radiance Ornament Bodhisattva, Great Ornament Bodhisattva,
Accumulation of Jewels Bodhisattva, Accumulation of Eloquence Bodhisattva,
Jewel Hand Bodhisattva, Jewel Seal Hand Bodhisattva, Constantly Raised
Hand Bodhisattva, Constantly Lowered Hand Bodhisattva, Constantly
Lamenting Bodhisattva, Roots of Joy Bodhisattva, Joy King Bodhisattva,
Eloquent Sound Bodhisattva, Store of Space Bodhisattva, Holding the Jewel
Torch Bodhisattva, Jewel Courage Bodhisattva, Jewel Vision Bodhisattva,
Indras Net Bodhisattva, Illumination Net Bodhisattva, Unconditional Con-
templation Bodhisattva, Accumulation of Wisdom Bodhisattva, Excellent
70
Chapter I
Jewel Bodhisattva, Heavenly King Bodhisattva, Destroyer of Mra Bodhi-

sattva, Lightning-like Virtue Bodhisattva, Autonomous King Bodhisattva,
Ornament of the Characteristics of Merit Bodhisattva, Lions Roar Bodhi-
sattva, Sound of Thunder Bodhisattva, Sound Striking the Mountains Bodhi-
sattva, Fragrant Elephant Bodhisattva, White Fragrant Elephant Bodhisattva,
Constant Exertion Bodhisattva, Unresting Bodhisattva, Wondrous Birth
Bodhisattva, Flower Ornament Bodhisattva, Contemplates the Sounds of the
World (Avalokitevara) Bodhisattva, Attains Great Strength Bodhisattva,
Brahms Net Bodhisattva, Jewel Staff Bodhisattva, Undefeated Bodhisattva,
Ornamented Earth Bodhisattva, Golden Crest Bodhisattva, Pearl Crest Bodhi-
sattva, Maitreya Bodhisattva, Majur Dharma Prince Bodhisattvathere
were thirty-two thousand such as these.
5. There were also ten thousand Brahm heavenly kings, ikhin and oth-
ers, who descended from the other worlds of four continents to proceed to
where the Buddha was in order to hear the Dharma. There were also twelve
thousand heavenly emperors (i.e., Indras), who also came from the other
worlds of four continents to sit in this assembly, and the other awesomely
powerful gods (devas), dragons (ngas), yakas, gandharvas, asuras, garuas,
kinaras, and mahoragas, who all came to sit in the assembly. The bhikus
(monks), bhikus (nuns), upsakas (laymen), and upsiks (laywomen)
[also] came together to sit in the assembly.
6. At that time the Buddha explained the Dharma for the congregation
of immeasurable hundreds of thousands surrounding and revering him. He
was like [Mount] Sumeru, the king of mountains, rising high above the ocean.
Peacefully seated on the many-jeweled lion seat, he towered over the great
congregation of all those who had come there.
7. At that time there was an elders son in the city of Vail named Jewel
Accumulation. He and ve hundred other elders sons proceeded to where
the Buddha was, holding canopies made of the seven treasures. Reverencing
[the Buddhas] feet with their heads, they all simultaneously offered their
canopies to the Buddha.
8. The Buddhas numinous charisma made the jewel-laden canopies all
turn into a single canopy, which covered the entire trimegachiliocosm, yet
allowing all the characteristics of the breadth and length of this world to
appear within it. Also, all the trimegachiliocosms Mount Sumerus, Snowy 537c
71
Mountains, Mucilinda Mountains, Mahmucilinda Mountains, Fragrant

Mountains, Jewel Mountains, Golden Mountains, Black Mountains, Iron
Ring Mountains, and Great Iron Ring Mountains; the oceans, rivers, streams,
and springs; the suns, moons, and stars; the palaces of the gods, the palaces
of the dragons, and the palaces of the honored godsall these appeared
within that jewel-laden canopy. Also, the buddhas of the ten directions, as
well as the buddhas preaching of the Dharma, also appeared in that jewel-
laden canopy.
9. At that time the entire great congregation observed the numinous
power of the Buddha and exclaimed in praise of its unprecedented [quality].
They held their palms together and reverenced the Buddha, gazing up at his
revered countenance without interruption.
10. At this the elders son Jewel Accumulation proclaimed in verse before
the Buddha:
1. Your eyes are pure,

And as large as blue lotuses;
Your mind is pure, having mastered the concentrations.
Long have you accumulated pure actionyou are immeasurably
praiseworthy;
You have guided the congregation with serenity, and therefore
we bow our heads to you.
2. We see the Great Sage use numinous transformations

To manifest the immeasurable lands throughout the ten directions,
Within which the buddhas preach the Dharma,
And we thus can see and hear them all!
3. The Dharma power of the Dharma King surpasses all other beings,
And you always give the wealth of Dharma to all.
Well do you discriminate the characteristics of the dharmas and
remain unmoved within the cardinal principle.
You have already achieved autonomy with regard to the dharmas,
and therefore we bow our heads to you as Dharma King.
4. You explain that the dharmas are neither extant nor non-extant,
Although the dharmas are generated from causes and conditions;
72
Chapter I
That they are without self, without creation, without experiencer,

Although good and evil karma is also not extinguished.
5. Initially, under the bodhi tree you forcefully subjugated Mra,

Attaining extinction, like sweet dew, and achieving enlightenment.
Without any intention in mind and without experiencing any
process,
You thoroughly vanquished the heterodox paths.
6. With three turnings of the wheel of the Dharma in the chiliocosm,

The wheel is fundamentally always pure.
The achievement of enlightenment by gods and humans attests
to this,
And the Three Jewels are thus manifest in the world.
7. With this wondrous Dharma you save sentient beings,

Who after experiencing it never regress from permanent serenity.
As the Great Medicine King who saves us from old age, illness,
and death,
You should be worshiped as a Dharma sea whose virtues are
boundless.
8. Immovable before abuse and praise, like [Mount] Sumeru,

You are equally compassionate to those who are good or not.
Your mental processes are universally same, like space
Who could hear of the Jewel Among Humans without becoming
devoted [to you]?
9. Now we offer the World-honored One this subtle canopy

Within which is manifested to us the trimegachiliocosm,
Including the palaces in which the gods and dragons abide,
As well as the gandharvas and yakas.
10. We see all that transpires in the world,

As He of the Ten Powers compassionately manifests these
transformations.
The congregation has observed this rare event and all exclaimed
in praise of the Buddha,
73
And now we bow our heads to the Honored One of the triple
world.
11. [You,] the Great Sage and Dharma King, are the refuge of the
congregation,
Who purify their minds in contemplating [you,] the Buddha,
538a all of them in ecstasy.
They each see the World-honored One in front of himself,
Through the [eighteen] exclusive attributes of [the Buddhas]
numinous power.
12. The Buddha explains the Dharma with one sound,

And sentient beings each attain understanding according
to their capacity.
Each one says the World-honored One is speaking his own
language,
Through the exclusive attribute of [the Buddhas] numinous
power.
13. The Buddha preaches the Dharma with one sound,

And sentient beings each understand accordingly.
Everyone accepts and practices it, and receives its benet,
Through the exclusive attribute of [the Buddhas]
numinous power.
14. The Buddha preaches the Dharma with one sound,

But some are afraid and some joyous.
Some generate revulsion [to the world of suffering] or eliminate
their doubts,
Through the exclusive attribute of [the Buddhas] numinous power.
15. We bow our heads to Him of the Ten Powers and Great Exertion.
We bow our heads to Him Who Has Achieved Fearlessness.
We bow our heads to Him Residing in the Exclusive Attributes.
We bow our heads to the Great Guide of All.
16. We bow our heads to Him Who Can Eradicate the Fetters.
We bow our heads to Him Who Has Arrived at the Other Shore.
74
Chapter I
We bow our heads to Him Who Can Save [Beings in All]

the Worlds.
We bow our heads to Him Who Has Eternally Transcended
the Realm of Samsara.
17. You understand the past and future characteristics of sentient

beings,
And well have you attained emancipation with regard to the
dharmas.
Unattached to the world, like the lotus ower [growing out
of the mud],
You always enter well into the practice of empty serenity
(i.e., nirvana).
18. You have attained the characteristics of the dharmas without

hindrance,
And we bow our heads to Him Who Relies On Nothing,
Like Space.
11. When the elders son Jewel Accumulation nished speaking this
verse, he addressed the Buddha, World-honored One, these ve hundred
elders sons have all generated the intention to achieve anuttar samyaksa-
bodhi (complete, perfect enlightenment). We wish to hear of the purity of
the countries of the Buddha. Would the World-honored One please explain
for the bodhisattvas the practices by which a land is puried?
The Buddha said, Excellent, Jewel Accumulation! You are able to
inquire on behalf of the bodhisattvas regarding the practices by which the
Tathgata puried his land. Listen clearly, listen clearly, and consider this
well. I will explain it for you. At this Jewel Accumulation and the ve hun-
dred elders sons listened as instructed.
12. The Buddha said, Jewel Accumulation, the categories of sentient
beings are the bodhisattvas buddha lands. Why is this? Bodhisattvas acquire
the buddha lands according to the sentient beings they convert. They acquire
the buddha lands according to the sentient beings they discipline. They acquire
the buddha lands according to what country sentient beings need to enter
into buddha wisdom. They acquire the buddha lands according to what country
sentient beings need to generate the roots [for becoming] bodhisattvas. Why
75
is this? Because bodhisattvas acquisition of the pure countries is entirely for

the benet of sentient beings. It is like a man who wants to build a palace on
empty land who is [able to build it] according to his wish without hindrance.
He would never be able to build it in space. Bodhisattvas are like this. In order
to accomplish the [salvation of] sentient beings, they vow to acquire the buddha
countries. The vow to acquire a buddha land is not done in empty space!
538b 13. Jewel Accumulation, you should understand that sincerity is the
bodhisattvas pure landwhen the bodhisattva attains buddhahood, it is sen-
tient beings who do not atter [and lie] that come be born in his country.
A profound mind is the bodhisattvas pure landwhen the bodhisattva
attains buddhahood, it is sentient beings who are complete in merit that come
to be born in his country.
The mind of bodhi (bodhicitta, i.e., the intention to achieve perfect enlight-
enment) is the bodhisattvas pure landwhen the bodhisattva achieves buddha-
hood, sentient beings of the Mahayana come to be born in his country.
Charity (dna) is the bodhisattvas pure landall sentient beings capable
of renunciation come to be born in his country.
Morality (la, lit., maintaining the precepts) is the bodhisattvas pure
landwhen the bodhisattva achieves buddhahood, sentient beings who have
fullled their vows to practice the path of the ten types of good come to be
born in his country.
Forbearance (knti) is the bodhisattvas pure landwhen the bodhisattva
achieves buddhahood, sentient beings who have ornamented themselves with
the thirty-two marks [of a buddha] come to be born in his country.
Exertion (vrya) is the bodhisattvas pure landwhen the bodhisattva
achieves buddhahood, sentient beings who have energetically cultivated all
the [types of] merit come to be born in his country.
Meditation (dhyna) is the bodhisattvas pure landwhen the bodhi-
sattva achieves buddhahood, sentient beings who control their minds and
keep them undisturbed come to be born in his country.
Wisdom (praj) is the bodhisattvas pure landwhen the bodhisattva
achieves buddhahood, sentient beings who [have achieved] correct concen-
tration come to be born in his country.
The four unlimited states of mind (i.e., the brhma-vihras) are the bodhi-
sattvas pure landwhen the bodhisattva achieves buddhahood, sentient beings
76
Chapter I
who have developed sympathy, compassion, joy, and equanimity come to

be born in his pure land.
The four means of attraction are the bodhisattvas pure landwhen
the bodhisattva achieves buddhahood, sentient beings who have been attracted
through his emancipation come to be born in his country.
Skillful means are the bodhisattvas pure landwhen the bodhisattva
achieves buddhahood, sentient beings whose skillful means are without hin-
drance regarding all the the dharmas come to be born in his country.
The thirty-seven factors of enlightenment are the bodhisattvas pure land
when the bodhisattva achieves buddhahood, sentient beings who [have accom-
plished the] foundations of mindfulness, correct exertions, numinous capabilities,
faculties, powers, and the noble path come to be born in his country.
The attitude of rededication [of merit] is the bodhisattvas pure land
when the bodhisattva achieves buddhahood, he attains a country that is com-
plete in all [forms of] merit.
Explaining how to eliminate the eight difcult realms [where the Buddha
and Dharma are unknown] is the bodhisattvas pure landwhen the bodhi-
sattva achieves buddhahood, his country is without the three evil destinations
and eight difcult realms.
Maintaining ones own practice of the precepts without reviling the
deciencies of others is the bodhisattvas pure landwhen the bodhisattva
achieves buddhahood, his country is without the names (i.e., without even
the words) violation and prohibition.
The ten goods are the bodhisattvas pure landwhen the bodhisattva
achieves buddhahood, sentient beings whose lifespans are not interrupted,
who are very wealthy, who are chaste, whose words are truthful, who always
use gentle language, who do not isolate themselves from their subordinates
and who are good at resolving disputes, whose words are always benecial,
who are not jealous, who are not prone to anger, and who have correct views
[all these types of sentient beings] come to be born in his country.
14. Thus, Jewel Accumulation, according to his sincerity does the bodhi-
sattva generate his practice. According to his generation of practice does he
attain the profound mind. According to his profound mind does he discipline
his intention. According to the disciplining of his intention does he practice
in conformity with the teaching. According to his practice in conformance to
the teaching is he able to rededicate [merit].
77
According to his rededication does he have skillful means. According

538c to his skillful means does he make sentient beings accomplish [liberation].
According to his accomplishment [of the liberation] of sentient beings is his
buddha land pure. According to the purity of the buddha land is his explanation
of the Dharma pure. According to the purity of his explanation of the Dharma
is his wisdom pure. According to the purity of his wisdom is his mind pure.
According to the purity of his mind are all his merits pure.
Therefore, Jewel Accumulation, if a bodhisattva wishes to attain a pure
land he should purify his mind. According to the purity of his mind is his
buddha land pure!
15. At that time riputra was inuenced by the Buddhas numinous
charisma to have this thought: If the bodhisattvas buddha land is pure
according to the purity of the bodhisattvas mind, then when our World-hon-
ored One was a bodhisattva his mind must have been pure. Nevertheless,
this buddha land is so impure!
The Buddha knew what he was thinking and asked him, What do you
think? Although the blind do not see them, can the sun and moon be anything
but pure?
[riputra] answered, No, World-honored One! This is the fault of the
blind, not that of the sun and moon.
[The Buddha said], riputra, it is through the transgressions of sentient
beings that they do not see the purity of the Tathgatas (i.e., my) buddha
land. This is not the Tathgatas fault! riputra, this land of mine is pure,
but you do not see it.
16. At that time Conch Crest Brahm King said to riputra, Do not
think thus, saying that this buddha land is not pure. Why? I have witnessed
the purity of kyamunis buddha land. It is like the heavenly palace of vara.
riputra said, As I observe this land, it is hills and hollows, brambles
and gravel, and rocks and mountainsall lled with delements.
Conch Crest Brahm King said, Sir, your mind has (i.e., perceives)
high and low because you are not relying on buddha wisdom. Hence you
perceive this land as impure. riputra, the bodhisattva is universally same
[in attitude] regarding all sentient beings. The purity of his profound mind
relies on buddha wisdom and therefore is able to perceive the purity of this
buddha land.
78
Chapter I
17. At this the Buddha pointed to the earth with his toe, and instantly
the trimegachiliocosm was as if ornamented with a hundred thousand jewels.
It was like the Jewel Ornamentation land, with all its immeasurable merits,
of Jewel Ornament Buddha.
The entire great assembly exclaimed at this unprecedented event, and
they all saw themselves sitting on many-jeweled lotus owers.
18. The Buddha told riputra, You should now observe the purity of
this buddha land.
riputra said, So it is, World-honored One. Originally I did not see it;
originally I did not hear it. Now the purity of the Buddhas country is entirely
apparent.
The Buddha said to riputra, My buddha country is always pure, like
this. It is only so as to save inferior persons here that I manifest it as a deled
and impure land. It is like the many-jeweled eating utensils used in common
by the gods, the food in which is of different colors depending on their merits.
Just so, riputra, if a persons mind is pure he sees the merits and ornaments
of this land.
19. When the Buddha manifested the purity of this country, the ve hun- 539a
dred elders sons led by Jewel Accumulation all achieved forbearance of the
nonarising of dharmas. Eighty-four thousand people all generated the intention
to achieve anuttar samyaksabodhi.
20. The Buddha then withdrew his numinous powers, and the world
returned to its former [appearance].
The thirty-two thousand gods and humans who sought the rvaka
vehicle understood that conditioned dharmas were all entirely impermanent
and, distantly transcending sensory delement, they attained purity of the
Dharma eye.
Eight thousand bhikus [achieved] nonexperiencing of the dharmas,
their minds liberated by the elimination of the aws.
79
Chapter II
Skillful Means
1. At that time there was within the great city of Vail an elder named
Vimalakrti. He had already made offerings to immeasurable buddhas, deeply
planting the foundation of goodness. He had attained forbearance of the
nonarising [of dharmas], and his eloquence was unhindered. He disported
in the numinous penetrations and had achieved all the dhras. He had
attained fearlessness and had subjugated the troubling vengeance of the
Mras. Entering into [all the] gates of profound Dharma, he was excellent
at the perfection of wisdom. Having penetrated skillful means, his great vows
had been accomplished. Understanding the tendencies of the minds of sentient
beings, he was also able to discriminate between those of sharp and dull fac-
ulties. Long [a practitioner of] the path of buddhahood, his mind was already
pure, and he was denitively [dedicated to] the Mahayana. He considered
well the activities of the realms of existence, and, residing in the deportment
of the Buddha, his mind was great as the ocean. The buddhas praised him
[as their] disciple, and the Indras, Brahms, and world lords (i.e., heavenly
kings) revered him.
2. Wanting to save people, [Vimalakrti] used his excellent skillful means
to reside in Vail, where with wealth immeasurable he attracted the poor,
with the purity of his morality he attracted the miscreants, with the moderation
of his forbearance he attracted the angry, with great exertion he attracted the
indolent, with singleminded concentration he attracted the perturbed, and
with denitive wisdom he attracted the foolish.
3. Although he was a white-robed [layman], he maintained the pure Vinaya
conduct of a ramaa; although he resided in the home, he was not attached
to the triple world. He manifested the existence of wife and sons, but always
cultivated chastity. He revealed the existence of subordinates, but always
enjoyed transcendence. Although his clothing was richly decorated, it was
81
with the marks and features [of a Tathgata] that he adorned his body. Although
he drank and ate, the joy of concentration was his [favorite] avor. If he went
to gambling houses or theaters it was only to save people. He hosted those
of the heretic paths without breaking his correct faith. Although he illuminated
the profane classics he always took pleasure in the Buddha-Dharma. He was
revered by all as the one most worthy of offerings.
4. In supporting the correct Dharma he attracted both old and young. In
all of his business dealings, although he made worldly prots he never took
joy in them. In wandering the crossroads, he dispensed benet to sentient
beings. In entering into government administration, he safeguarded everyone.
In entering into the lecture halls, he led people by means of the Mahayana.
In entering the schools, he inspired the children. In entering the brothels, he
revealed the transgressions [that arise from] desire. In entering the wine
shops, he was able to maintain (lit., establish) his [good] intention.
5. When he was with the elders, as the most honored of the eminent he
539b explained the excellent Dharma for them. When he was among retired scholars
as the most honored of the retired scholars he eradicated their attachments.
When he was among katriyas, as the most honored among katriyas he taught
them forbearance. When he was among brahmans, as the most honored among
brahmans he eliminated their arrogance. When he was among the ministers,
as the most honored among ministers he taught them the correct Dharma.
When he was among princes, as the most honored among princes he
instructed them with loyalty and liality.
When he was among palace ofcials, as the most honored among palace
ofcials he converted the palace women.
6. When he was among the common people, as the most honored among
the common people he had them generate the power of blessings.
When he was among Brahm gods, as the most honored of the Brahm
gods he taught with superior wisdom.
When he was among Indras, as the most honored among Indras he man-
ifested impermanence.
When he was among world-protector [gods], as the most honored among
world-protectors he protected sentient beings.
The Elder Vimalakrti used immeasurable skillful means such as these
to benet sentient beings.
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Chapter II
7. Using skillful means he manifested becoming ill himself. Because he

was ill, the king, ministers, elders, retired scholars, brahmans, the princes
and the other palace retainers, and innumerable thousands of people all came
to inquire about his illness.
8. To those who came, Vimalakrti used the occasion of his illness to
make extensive explanations of the Dharma.
Sirs, the body is impermanent, without strength, without power, without
solidity. Given the way it rapidly disintegrates, it cannot be trusted (i.e., relied
upon). Alternately suffering and vexatious, it accumulates a host of illnesses.
Sirs, the wise do not rely on such a body.
9. This body is like a bit of foam that cannot be grasped. This body is
like bubbles that do not last very long. This body is like a mirage, generated
from thirst. This body is like a banana tree, with nothing solid within. This
body is like a phantasm arising from confused [views]. This body is like a
dream, an illusory view. This body is like a shadow, manifested through
karmic conditions. This body is like an echo, dependent on causes and con-
ditions. This body is like a cloud, which changes and disappears in an instant.
This body is like lightning, unstable from one moment to another.
10. This body is without master, like the earth. This body is without
self, like re. This body is without lifespan, like the wind. This body is without
person, like water.
11. This body is insubstantial, being housed in the four elements. This
body is empty, transcending self and the qualities of self. This body is ignorant,
like plants and rocks. This body is inactive, being turned by the power of the
wind. This body is impure, replete with delements. This body is untrustworthy,
since even though one washes, clothes, and feeds it it will necessarily disin-
tegrate. This body is a disaster, vexed by a hundred and one illnesses. This
body is like a well on a hill, pressed by age. This body is unreliable, dying in
spite of being needed. This body is like a poisonous snake, a vengeful bandit,
an empty aggregation. It is the composite of the skandhas, sensory realms,
and sensory capacities.
Sirs, this [body] being so calamitous and repugnant, you should wish
for the body of the Buddha. Why? 539c
12. The body of the Buddha is the body of the Dharma. It is generated
through immeasurable wisdom and merit. It is generated through morality,
83
meditation, wisdom, emancipation, and the knowledge and vision of eman-

cipation. It is generated through sympathy, compassion, joy, and equanimity
(i.e., the four unlimiteds). It is generated through the perfections of charity,
morality, forbearance and adaptability, energetic exertion, meditation, eman-
cipation, samdhi, and learned wisdom. It is generated from skillful means;
it has been generated from the six penetrations; it is generated from the three
illuminations; it is generated from the thirty-seven factors of enlightenment;
it has been generated from concentration and contemplation; it is generated
from the ten powers, the four fearlessnesses, and the eighteen exclusive attrib-
utes; it is generated from the eradication of all the dharmas that are not good
and accumulation of all the good dharmas; it is generated from the truth; it
is generated from the absence of negligence.
The Tathgatas body is generated from immeasurable pure dharmas
such as these. Sirs, if you wish to attain the body of the Buddha and eradicate
all the illnesses of sentient beings, you should generate the intention to achieve
anuttar samyaksabodhi!
13. Thus did the Elder Vimalakrti explain the Dharma for those who
inquired about his illness, causing innumerable thousands of people to all
generate the intention to achieve anuttar samyaksabodhi.
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Disciples
1. At that time the Elder Vimalakrti thought to himself, I am lying sick in

bed. How can the World-honored One, He of Great Sympathy, not take pity
on me?
2. Knowing what [Vimalakrti] was thinking, the Buddha immediately
told riputra, Go visit Vimalakrti and inquire about his illness.
riputra addressed the Buddha, World-honored One, I dare not accept
your instruction to go inquire about his illness. Why? I remember once in
the past, when I was sitting in repose beneath a tree. At the time Vimalakrti
came and said to me,
3. O riputra, you need not take this sitting [in meditation] to be
sitting in repose. Sitting in repose is to not manifest body and mind in the
triple worldthis is sitting in repose. To generate the concentration of extinc-
tion while manifesting the deportmentsthis is sitting in repose. Not to relin-
quish the Dharma of enlightenment and yet manifest the affairs of [ordinary]
sentient beingsthis is sitting in repose. To have the mind neither abide
internally nor locate itself externallythis is sitting in repose. To be unmoved
by the [sixty-two mistaken] views yet cultivate the thirty-seven factors of
enlightenmentthis is sitting in repose. Not to eradicate the afictions yet
enter into nirvanathis is sitting in repose.
Those who are able to sit in this fashion [will receive] the Buddhas
seal of approval.
4. At the time, World-honored One, I simply listened to this explanation
in silence and was unable to respond. Therefore, I cannot accept your instruc-
tion to go inquire about his illness.
5. The Buddha told Mahmaudgalyyana, You go inquire about
Vimalakrtis illness.
Maudgalyyana addressed the Buddha, World-honored One, I dare not
accept your instruction to go inquire about his illness. Why? I remember
85
540a once in the past, I had entered the great city of Vail and was explaining
the Dharma to the retired scholars of a certain neighborhood. At the time
Vimalakrti came and said to me,
6. O Mahmaudgalyyana, when you explain the Dharma to white-
robed retired scholars, you should not explain it as you are now doing. In
explaining the Dharma, you should explain according to the Dharma.
The Dharma is without sentient beings because it transcends the dele-
ments of sentient beings; the Dharma is without self because it transcends
the delements of self; the Dharma is without lifespan because it transcends
birth and death (samsara); and the Dharma is without person because it erad-
icates the threshold between previous and subsequent [moments].
The Dharma is permanently serene because it extinguishes the char-
acteristics; the Dharma transcends characteristics because it is without con-
ditions; the Dharma is without names because it eradicates words; the Dharma
is without explanation because it transcends discursive thought and reasoning;
the Dharma is without the characteristics of form because it is like space;
the Dharma is without hypotheses because it is ultimately empty; the Dharma
is without the sense of personal possession because it transcends personal
possession; the Dharma is without discrimination because it transcends the
consciousnesses; and the Dharma is incomparable because there is nothing
to match it; the Dharma is divorced from causation because it is not located
in conditionality.
The Dharma is identical to Dharma-nature because it inheres in the
dharmas; the Dharma accords with suchness because it is without anything
that accords with it; the Dharma abides in the actual because it is unmoved
by the extremes; the Dharma is motionless because it is not dependent on
the six types of sensory data; and the Dharma is without past and future
because it is constantly nonabiding.
The Dharma concurs with emptiness, accords with the absence of char-
acteristics, and responds to inactivity. The Dharma transcends good and ugly,
the Dharma is without gain and loss, the Dharma is without generation and
extinction, and the Dharma is without refuge. The Dharma surpasses eye,
ear, nose, tongue, body, and mind. The Dharma is without high and low, the
Dharma abides constantly without moving, and the Dharma transcends all
practices of contemplation.
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7. O Mahmaudgalyyana, with characteristics such as these, how can

the Dharma be explained? Explaining the Dharma should be without explain-
ing and without indicating. Listening to the Dharma should be without listening
and without attaining.
It is like a magician explaining the Dharma to conjured people.
8. One should have such a mindset in explaining the Dharma; one
should comprehend that the faculties of sentient beings [include both] sharp
and dull. You would do well to be without hindrance in your knowledge and
vision. Use the mind of great compassion and praise the Mahayana. Remember
to recompense the kindness of the Buddha and do not cut off the Three Jewels.
Thus should you explain the Dharma.
9. When Vimalakrti explained this Dharma, eight hundred retired schol-
ars generated the intention to achieve anuttar samyaksabodhi. I lack this
eloquence. Therefore I cannot accept [your instruction] to go inquire about
his illness.
10. The Buddha told Mahkyapa, You go inquire about Vimalakrtis
illness.
Kyapa addressed the Buddha, World-honored One, I dare not accept
the past, when I was begging in a poor neighborhood, Vimalakrti came and
said to me,
11. O Mahkyapa, you have the mind of sympathy and compassion
but are unable [to apply it] universally. You have abandoned the wealthy to
beg from the poor.
Kyapa, while abiding in the Dharma of universal sameness, you
should proceed in sequence in your begging.
It is because of not eating that you should practice begging. 540b
It is because of the destruction of ones physical integrity that you
should take that lump of food. It is because of not receiving that you should
receive that food.
You should enter a village with the idea that it is an empty aggregation.
12. The forms you see are equivalent to [what] the blind [see]; the
sounds you hear are equivalent to echoes; the fragrances you smell are equiv-
alent to the wind; the avors you eat should not be discriminated; your tactile
sensations are like the realizations of wisdom; and you should understand that
87
the dharmas are like phantasms. That which is without self-nature and
without other-nature originally was not burning and will not become extin-
guished now.
13. Kyapa, if you are able to enter the eight emancipations without
renouncing the eight perversions, using the characteristic of perversion to
enter into the correct Dharma, and using a single meal to give to all, making
offerings to the buddhas and the assembly of worthies and sagesonly then
should you eat.
To eat in this fashion is neither to have the afictions nor to transcend
the afictions, it is neither to enter into concentration nor to arise from con-
centration, it is neither to abide in the world nor to abide in nirvana.
Where there is charity, there are neither great nor small blessings,
neither benet nor harm. This is the correct entry into the path of buddhahood,
without relying on the rvaka [vehicle].
Kyapa, if you can eat according to this [understanding] then you
will not render void the charity of those who feed you.
14. At the time, World-honored One, the explanation I heard was
unprecedented to me, and I immediately generated a profound sense of rev-
erence for all bodhisattvas. I also thought, This householders eloquence
and wisdom being as they are, how could anyone who hears him not generate
the intention to achieve anuttar samyaksabodhi? From now on I will never
exhort anyone to undertake the practices of rvaka or pratyekabuddha.
Therefore I cannot accept [your instruction] to go inquire about his illness.
15. The Buddha told Subhti, You go inquire about Vimalakrtis ill-
ness.
Subhti addressed the Buddha, World-honored One, I dare not accept
the past, I entered into his home to beg. At the time Vimalakrti lled my
bowl full of food and said to me,
16. O Subhti, if you are able to be universally same about eating,
then the dharmas are also universally same; if the dharmas are universally
same, you should also be universally same about eating. If you can practice
begging like this, you may accept the food.
If, Subhti, you refrain from eradicating licentiousness, anger, and
stupidity, yet are not equipped with them; if you do not destroy the body, yet
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Chapter III
accord with the single characteristic; if you do not extinguish stupidity and
affection, yet generate wisdom and emancipation; if you use the characteristics
of the ve transgressions to attain emancipation, without either emancipation
or bondage; if you do not perceive the four noble truths, yet do not fail to
perceive the truths; neither attaining the results [of becoming a stream-enterer
(srotpanna), and so on,] nor not attaining the results; neither being an
ordinary [unenlightened] person nor transcending the state (lit., dharma)
of ordinary person; neither being a sage nor not being a sage; accomplishing
all the dharmas yet transcending the characteristics of the dharmasthen
you can accept this food.
17. Subhti, you should only accept this food if you can neither see
the Buddha nor hear the Dharma, nor the six teachers of heterodox paths
Praa Kyapa, Maskarin Golputra, Sajayin Vairaputra, Ajita Kea- 540c
kambala, Kakuda Ktyyana, and Nirgrantha Jtiputra, who were your
teachers, following whom you left home, [so that] at the defeat of those teach-
ers you were also defeatedthen you can accept this food.
18. If, Subhti, you can enter into the heterodox views and not reach
the other shore; abide in the eight difculties and not attain the absence of
difculty; identify with the afictions and transcend the pure dharmas; attain
the samdhi of noncontention; if all sentient beings generate this concentration;
if the donors do not name you their eld of blessings; if those making offerings
to you fall into the three evil destinations; if you join hands with the host of
Mras and make them your co-workers; if you do not differentiate yourself
from the host of Mras and the sensory troubles; if you bear resentment
toward all sentient beings; if you revile the Buddha, denigrate the Dharma,
and do not enter the Sangha; and if you never attain extinctionif you are
like this then you can accept the food.
19. When I heard these words, World-honored One, I was bewildered
and did not understand what he had said. I did not know how to answer, so
I put down the bowl and tried to leave his house. Vimalakrti then said,
O Subhti, do not be afraid to take your bowl. What is the meaning
of this? If a [phantasmagorical] person whom the Tathgata has created
through the transformation [of conjury] is criticized for this, should he be
afraid? I said, No. Vimalakrti said, All the dharmas have the characteristic
of being like phantasmagorical transformations. You should not have any
89
fear now. Why? All verbal explanations do not transcend this characteristic.
The wise are not attached to letters, and therefore they have no fear. Why?
The nature of letters transcends [their characteristics]; there are no letters.
This is emancipation, and the characteristic of emancipation is the dharmas.
20. When Vimalakrti explained this Dharma, two hundred gods attained
purication of their Dharma eyes. Therefore I cannot accept [your instruction]
to go inquire about his illness.
21. The Buddha told Pramaitryaputra, You go inquire about
Pra addressed the Buddha, World-honored One, I dare not accept
the past, when I was beneath a tree in the forest explaining the Dharma to
novice bhikus. At the time Vimalakrti came and said to me,
22. O Pra, you should only explain the Dharma after rst entering
into concentration and contemplating the minds of these peopledo not put
deled food in a jeweled vessel. You should understand what these bhikus
are thinkingdo not put lapis lazuli together with crystal.
You are unable to understand the fundamental sources of sentient
beingsdo not inspire them with the Hinayana Dharma. Other and self are
541a without aw, so do not harm them. If someone wants to travel the great path
(i.e., practice the Mahayana), do not show them a small pathway. The ocean
cannot be contained within the hoofprint of an ox; the radiance of the sun
cannot be equaled by that of a rey.
Pra, these bhikus have long since generated the aspiration for
the Mahayana but in the midst [of many rebirths] they have forgotten this
intention.
Why would you teach them with the Hinayana Dharma? When I con-
sider the Hinayana, its wisdom is as minute as a blind mans, [and with it
you are] unable to discriminate the sharp and dull faculties of all sentient
beings.
23. Then Vimalakrti entered into samdhi and made the bhikus aware
of their previous lives. They had planted virtuous roots under ve hundred
buddhas and had rededicated them to their [eventual achievement of] anuttar
samyaksabodhi. [Learning this], they immediately experienced a suddenly
expansive reacquisition of that original inspiration. At this the bhikus bowed
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Chapter III
their heads in reverence to Vimalakrtis feet. Then Vimalakrti explained the

Dharma for them, and they never again retrogressed from [their progress to]
anuttar samyaksabodhi.
24. I thought, rvakas do not consider the faculties of people and
therefore should not explain the Dharma.
Therefore, I cannot accept [your instruction] to go inquire about his
illness.
25. The Buddha told Mahktyyana, You go inquire about Vimalakrtis
illness.
Ktyyana addressed the Buddha, World-honored One, I dare not accept
the past, when the Buddha briey explained the essentials of the Dharma to
some bhikus, and immediately afterward I expanded upon your meaning,
discussing the meanings of impermanence, suffering, emptiness, no-self, and
extinction. At the time Vimalakrti came and said to me,
26. O Ktyyana, do not explain the Dharma of the true characteristic
using the mental processes of generation and extinction (i.e., samsara).
(i) Ktyyana, the dharmas are ultimately neither generated nor extin-
guished: this is the meaning of impermanence.
(ii) The ve skandhas are empty throughout, with no arising: this is
the meaning of suffering.
(iii) The dharmas ultimately do not exist: this is the meaning of
emptiness.
(iv) There is no self in the self, yet no duality: this is the meaning of
no-self.
(v) The dharmas were originally not burning and will not become
extinguished now: this is the meaning of extinction.
27. When [Vimalakrti] explained this Dharma, the bhikus minds
attained emancipation. Therefore, I cannot accept [your instruction] to go
inquire about his illness.
28. The Buddha told Aniruddha, You go inquire about Vimalakrtis
illness.
Aniruddha addressed the Buddha, World-honored One, I dare not accept
your instruction to go inquire about his illness. Why?
91
29. I remember once in the past I was walking quietly in a certain loca-
tion. At the time a Brahm king named Adorned Purity, in the company of
ten thousand Brahms generating pure radiance, proceeded to where I was.
He bowed to my feet in reverence and asked me, How much, Aniruddha,
can you see with your divine eye?
I answered, Sir, I see the trimegachiliocosm of kyamunis buddha
land as if I were looking at a mango in the palm of my hand.
541b 30. Then Vimalakrti came and said to me, O Aniruddha, is the seeing
of the divine eye a constructed characteristic, or is it an unconstructed char-
acteristic? If it is a constructed characteristic, then it is equivalent to the ve
supernormal powers of the heterodox paths. If it is an unconstructed char-
acteristic then it is unconditioned and should be without seeing (i.e., views).
World-honored One, at the time I remained silent.
31. Hearing his words, the Brahms attained something unprecedented,
immediately reverenced [Vimalakrti], and asked him, Who in this world
has the true divine eye? Vimalakrti said, There is the Buddha, the World-
honored One, who has attained the true divine eye. Always in samdhi, he
sees all the buddha lands without any characteristic of duality.
32. At this Adorned Purity Brahm King and his attending ve hundred
Brahm kings all generated the intention to achieve anuttar samyaksabodhi.
They bowed to Vimalakrtis feet, then instantly disappeared. Therefore, I
cannot accept [your instruction] to go inquire about his illness.
33. The Buddha told Upli, You go inquire about Vimalakrtis illness.
Upli addressed the Buddha, World-honored One, I dare not accept
I remember once in the past, there were two bhikus who had violated
the practice of the Vinaya but from their shame did not dare ask you about
it. They came to ask me: O Upli, we have violated the Vinaya and are sin-
cerely ashamed, not daring to ask the Buddha about it. We want you to explain
our doubts and the [need for] repentance, so that we may be relieved of the
transgressions. I immediately explained [the matter] to them according to
the Dharma.
34. At the time Vimalakrti came and said to me,
O Upli, do not increase these two bhikus transgressions. You should
just remove [the transgressions] and not disturb their minds. Why?
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The nature of those transgressions does not reside within, it does not
reside without, and it does not reside in the middle.
As the Buddha has explained, when their minds are deled, sentient
beings are deled. When their minds are puried, sentient beings are puried.
The mind likewise does not reside within, does not reside without, and does
not reside in the middle. Just so is the mind, and just so are transgression and
delement. The dharmas are also likewise, in not transcending suchness.
Just so, Upli, when one attains emancipation using the characteristics
of the mind, is it (i.e., the mind) deled or not? I said, It is not.
Vimalakrti said, The characteristics of the minds of all sentient beings
are likewise, in being without delement.
35. O Upli, to have false concepts is delement; to be without false
concepts is purity.
Confusion is delement, and the absence of confusion is purity.
To grasp the self is delement, and not to grasp the self is purity.
Upli, all the dharmas are generated and extinguished, without abiding.
Like phantasms or lightning bolts, the dharmas do not depend on each other.
They do not abide even for a single instant. The dharmas are all false views,
like a dream, like a mirage, like the moon [reected] in water, like an image
in a mirror[all] generated from false conceptualization. Those who under-
stand this are called upholders of the Vinaya. Those who understand this
are said to understand well.
36. At this the two bhikus said, Such superior wisdom! Upli cannot 541c
match this! There could be no better explanation of upholding the Vinaya!
I then answered, Excluding the Tathgata, there has never been a r-
vaka or bodhisattva able to command the eloquence for such a felicitous
explanationsuch is the brilliance of his wisdom!
37. At the time, the doubts and [need for] repentance of the two bhikus
were eliminated. They generated the intention to achieve anuttar samyak-
sabodhi, speaking this vow: Let all sentient beings attain this [level of]
eloquence! Therefore, I cannot accept [your instruction] to go inquire about
his illness.
38. The Buddha told Rhula, You go inquire about Vimalakrtis illness.
Rhula addressed the Buddha, World-honored One, I dare not accept
93
I remember once in the past, the elders sons of Vail came to where
I was, bowed their heads to me in reverence, and asked, O Rhula, you are
the son of the Buddha, who forsook the position of universal ruler (cakra-
vartin) and left home for the path (i.e., enlightenment). What benets are
there to leaving home?
I then explained to them, according to the Dharma, the benets of the
merits of leaving home. At that point Vimalakrti came and said to me,
39. O Rhula, you should not explain the benets of the merits of leav-
ing home. Why? To be without benet and without meritsthis is leaving
home. One may explain that there are benets and merits in the conditioned
dharmas, but leaving home is an unconditioned dharma and there are no
benets and merits in unconditioned dharmas.
Rhula, to leave home is to be without that and this, and without inter-
mediate. It is to transcend the sixty-two views and be located in nirvana.
[Leaving home] is accepted by the wise and practiced by the sagely. It
subjugates the host of Mras and [allows one to] transcend the ve destinations,
purify the ve eyes, attain the ve powers, and establish the ve faculties. It
is to be without vexation over that, to transcend the host of heterogeneous
evils, and to demolish the heterodox paths. It is to transcend provisional names
and emerge from the muck [of samsara]. It is to be without attachments,
without any sense of personal possession. It is to be without experience,
without turmoil. It is to harbor joy within and defend the intentions of others.
It is to accord with meditation and transcend the host of transgressions. If one
can be like this, then this is true leaving home.
40. At this Vimalakrti said to those elders sons, You would do well
to leave home together in the correct Dharma. Why? It is difcult to encounter
a time when a buddha is in the world.
The elders sons said, O retired scholar, we have heard that the Buddha
has said one may not leave home without rst receiving permission from
ones parents.
Vimalakrti said, So it is. You should immediately generate the intention
to achieve anuttar samyaksabodhi, and this is to leave home. This is
sufcient.
41. Then thirty-two elders sons all generated the intention to achieve
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Chapter III
anuttar samyaksabodhi. Therefore, I cannot accept [your instruction] to

go inquire about his illness. 542a
42. The Buddha told nanda, You go inquire about Vimalakrtis ill-
ness.
nanda addressed the Buddha, World-honored One, I dare not accept
the past, the World-honored One had a slight illness requiring cows milk
[as medicine]. I took my bowl and proceeded to the gateway of a great brah-
man home.
43. While I was standing there Vimalakrti came and said to me, O
nanda, why are you standing here with your bowl so early in the morning?
I said, O retired scholar, the World-honored One has a slight illness
requiring cows milk, and so I have come here.
Vimalakrti said, Stop, stop, nanda! Do not speak thus. The Tathgatas
body is the essence of vajra. [In it] the evils are already eradicated and the
host of goods universally assembled. What illness could it have, what vexation
could there be?
44. Go silently, nandado not revile the Tathgata, and do not let
anyone else hear such coarse talk. Do not allow the gods of awesome power
and virtue and the bodhisattvas who have come from pure lands in other
directions to hear these words.
nanda, even a small degree of blessings (i.e., merit) allows the wheel-
turning sage king (cakravartin) to be without illnesshow could the immeas-
urable blessings of the Tathgata fail to exceed his in every regard?!
Go, nandado not make us experience this shame. If brahmans in
the heterodox paths hear this, they will think, Who is this teacher, who is
unable to save himself from illness but would save others of their ills? Sir,
go in secret haste and do not let anyone hear this.
45. You should understand, nanda, the bodies of the Tathgatas are
bodies of the Dharma, not bodies of longing. The Buddha is the World-
honored One, who has transcended the triple world. The Buddhas body is
without aws, the aws having been extinguished. The Buddhas body is
unconditioned and does not t the [conventional] analytic categories. A body
such as thishow could it be ill, how could it be vexed?
95
46. At the time, World-honored One, I was really ashamed that I might
have mistakenly heard what the Buddha had said in spite of being so close.
I then heard a voice from space saying, nanda, it is as the retired
scholar has said. It is just that the Buddha has appeared in this evil age of
the ve corruptions and manifests this Dharma to emancipate sentient beings.
Go, nanda. Take the milk without shame.
47. World-honored One, the eloquence of Vimalakrtis wisdom is like
this. Therefore, I cannot accept [your instruction] to go inquire about his ill-
ness.
48. In similar fashion all of the Buddhas ve hundred great disciples
each explained their original encounters and related what Vimalakrti had
said, and each said he was unable to accept [the Buddhas instruction] to go
inquire about [Vimalakrtis] illness.
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Bodhisattvas
1. At this point the Buddha addressed Maitreya Bodhisattva, You go inquire

about Vimalakrtis illness.
Maitreya addressed the Buddha, World-honored One, I dare not accept
the past when I was explaining the practice of the stage of irreversibility for 542b
the heavenly king of the Tuita Heaven and his subordinates. At the time
Vimalakrti came and said to me,
2. Maitreya, the World-honored One has bestowed on your noble person
the prediction that you will achieve anuttar samyaksabodhi in a single
lifetime. What lifetime will you use to experience this prediction, past, future,
or present? If a past life, then the past life is already extinguished. If a future
life, then the future life has not arrived. If the present life, then the present
life is nonabiding. It is as the Buddha has explained, O bhikus, you are in
this immediate present born, aged, and extinguished.
If you experience this prediction with birthlessness, then the birthless
is the primary status [of Hinayanist enlightenment]. Yet within that primary
status there is no receiving the prediction, and also no attainment of anuttar
samyaksabodhi.
3. How, Maitreya, did you receive the prediction of [buddhahood in]
a single lifetime? Did you receive the prediction from the generation of such-
ness, or did you receive the prediction from the extinction of suchness?
If you received the prediction by the generation of suchness, then
[understand that] suchness is without generation. If you received the prediction
by the extinction of suchness, then [understand that] suchness is without
extinction.
All sentient beings are entirely suchlike, and all dharmas are also
entirely suchlike. The assembly of sages and wise ones are also suchlike.
97
Even you, Maitreya, are suchlike. If you received the prediction [of future
buddhahood], all sentient beings should also receive it. Why? Suchness is
nondual and nondifferentiated. If Maitreya attains anuttar samyaksabodhi,
then all sentient beings should also all attain it. Why? All sentient beings are
the characteristic of bodhi. If Maitreya attains extinction, then all sentient
beings should also all [attain] extinction. Why? The buddhas understand that
all sentient beings are ultimately extinguished, which is the characteristic of
nirvana, and cannot again be extinguished.
Therefore, Maitreya, do not inspire the gods with this teaching.
4. Truly, there is no one who generates the intention to achieve anuttar
samyaksabodhi, and there is no one who retrogresses. Maitreya, you should
have these gods forsake this discriminative view of bodhi. Why?
Bodhi cannot be attained with the body, and it cannot be attained with
the mind.
Extinction is bodhi, because of the extinction of the characteristics.
Non-contemplation is bodhi, because it transcends the conditions.
Non-practice is bodhi, because it is without recollection.
Eradication is bodhi, because of renouncing the views. Transcendence
is bodhi, because of the transcendence of false concepts.
Hindrances are bodhi, because of the hindrance of the vows.
Non-entry is bodhi, because of the absence of lustful attachment.
Accordance is bodhi, because of accordance with suchness.
Abiding is bodhi, because of abiding [in the] Dharma-nature.
Approach is bodhi, because of the approach to the reality-limit.
Nonduality is bodhi, because of the transcendence of mind and dhar-
mas.
542c Universal sameness is bodhi, because of universal sameness with space.
The unconditioned is bodhi, because of the absence of generation,
abiding, and extinction.
Understanding is bodhi, because of the comprehension of the mental
processes of sentient beings.
Non-assemblage is bodhi, because of the non-assemblage of the
entrances (yatanas, i.e., sensory capacities).
Non-aggregation is bodhi, because of the transcendence of the latent
inuences of the afictions.
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The non-locative is bodhi, because of formlessness.

Provisional names are bodhi, because names are empty.
The [activities of the] conversion of suchness are bodhi, because of
the nonexistence of grasping and forsaking.
The non-turbulent is bodhi, because of permanent composure.
Good serenity is bodhi, because of the purity of the natures.
Non-grasping is bodhi, because of the transcendence of objectied
mentation.
Nondifferentiation is bodhi, because of the universal sameness of the
dharmas.
Non-comparison is bodhi, because of the impossibility of analogy.
The subtle is bodhi, because of the difculty of understanding the
dharmas.
5. World-honored One, when Vimalakrti explained this Dharma, two
hundred gods achieved the forbearance of the nonarising of dharmas. There-
fore, I cannot accept [your instruction] to go inquire about his illness.
6. The Buddha told Radiance Ornament Youth, You go inquire about
Radiance Ornament Youth addressed the Buddha, World-honored One,
I dare not accept your instruction to go inquire about his illness. Why? I
remember once in the past, when I was coming out of the great city of Vail
just as Vimalakrti was entering the city. I immediately bowed and asked,
Retired scholar, from where are you coming?
He answered me, I have come from the place of enlightenment.
I asked, Where is the place of enlightenment?
He answered,
7. Sincerity is the place of enlightenment, because of the absence of
falsity. The generation of practice is the place of enlightenment, because it
is able to discriminate things. Profound mind is the place of enlightenment,
because of the increase in merit. The mind of bodhi (bodhicitta) is the place
of enlightenment, because of the absence of error.
8. Charity is the place of enlightenment, because of not seeking after
retribution (i.e., reward). Morality is the place of enlightenment, because of
the fulllment of vows. Forbearance is the place of enlightenment, because
of the absence of any mental hindrance regarding sentient beings. Exertion
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is the place of enlightenment, because of not retrogressing. Meditation is the

place of enlightenment, because of the pliable disciplining of the mind. Wis-
dom is the place of enlightenment, because of the manifest perception of the
dharmas.
9. Sympathy is the place of enlightenment, because of the universal
sameness of sentient beings. Compassion is the place of enlightenment,
because of the forbearance of suffering. Joy is the place of enlightenment,
because of taking pleasure in the Dharma. Equanimity is the place of enlight-
enment, because of the eradication of repugnance and affection.
10. The numinous penetrations are the place of enlightenment, because
of the achievement of the six penetrations (i.e., supernatural abilities). Eman-
cipation is the place of enlightenment, because of the ability to forsake.
Skillful means are the place of enlightenment, because of the salvation of
sentient beings. The four means of attraction are the place of enlightenment,
because of the attraction (i.e., conversion) of sentient beings. Erudition is
the place of enlightenment, because of practice according to ones knowledge.
Mental control is the place of enlightenment, because of the correct contem-
plation of the dharmas. The thirty-seven factors of enlightenment are the
place of enlightenment, because of forsaking the conditioned dharmas. The
truth is the place of enlightenment, because of not misleading the world.
Conditioned generation is the place of enlightenment, because ignorance
and so forth through old age and death, are all unexhausted. The afictions
are bodhi, because of understanding according to actuality.
11. Sentient beings are the place of enlightenment, because of under-
standing no-self.
543a All dharmas are the place of enlightenment, because of understanding
the emptiness of the dharmas. Subjugation of the Mras is the place of enlight-
enment, because of not being swayed. The triple world is the place of enlight-
enment, because of the absence of destinations. The lions roar is the place
of enlightenment, because of the absence of fear. The [ten] powers, [four]
fearlessnesses, and [eighteen] exclusive attributes are the place of enlight-
enment, because of the absence of transgressions. The three illuminations
are the place of enlightenment, because of the absence of remaining hin-
drances. To understand all the dharmas in a single moment of thought is the
place of enlightenment, because of the accomplishment of omniscience.
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12. Thus, my good man, should the bodhisattva teach sentient beings
according to the perfections. In all that is done, [down to every] lifting or
placing of ones foot, you should understand that all these come from the
place of enlightenment and abide in the Buddha-Dharma.
13. When [Vimalakrti] explained the Dharma ve hundred gods and
humans all generated the intention to achieve anuttar samyaksabodhi.
Therefore, I cannot accept [your instruction] to go inquire about his illness.
14. The Buddha told Maintains the World Bodhisattva, You go inquire
about Vimalakrtis illness.
Maintains the World addressed the Buddha, World-honored One, I dare
not accept your instruction to go inquire about his illness. Why?
I remember once in the past when I was residing in a meditation cham-
ber, Mra the Evil One, attended by twelve thousand goddesses and in a man-
ner like Indra with his drum, music, and song, proceeded to where I was. He
and his subordinates bowed their heads to my feet, held their palms together
reverentially, and stood to one side.
Thinking it was Indra, I said to him, Welcome, Kauika! Although
[you enjoy] blessings you should not be self-indulgent. You should contem-
plate the impermanence of the ve desires and seek for the foundation of
goodness, cultivating the perduring dharmas with regard to your body, life,
and wealth.
He then said to me, O good sir, [please] receive these twelve thousand
goddesses to clean and wash [for you].
I said, Kauika, as a ramaa and son of kya I have no need for
improper things such as this. This would not be appropriate for me.
15. Before I had even nished saying this Vimalakrti came and said
to me, This is not Indra. This is Mra, who has come only to ridicule you.
He then said to Mra, You can give these women to me. If it were I,
I would accept them.
Mra then thought in shock, Vimalakrti should not be troubling me!
He wanted to become invisible and leave but he could not disappear. Even
using all his numinous power he was not able to leave.
He then heard a voice from space, saying, Evil One, if you give him
the women you will be able to go.
Because of his fear, and with eyes casting nervously about, [Mra] gave
Vimalakrti the women.
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16. Then Vimalakrti said to the women, Mra has given you to me.
You should now all generate the intention to achieve anuttar samyaksa-
bodhi.
He then explained the Dharma to them in various ways and caused
them to generate the intention for enlightenment.
He then said, Now that you have generated the intention for enlight-
enment, you may amuse yourselves in the joy of the Dharma, never again
taking pleasure in the ve desires.
The goddesses asked, What is the joy of the Dharma?
543b He answered, Joy is to always trust the Buddha. Joy is to desire to
hear the Dharma. Joy is to make offerings to the assembly. Joy is to transcend
the ve desires. Joy is to contemplate the ve skandhas as vengeful bandits.
Joy is to contemplate the four elements as poisonous snakes. Joy is to con-
template the interior sensory capacities as being like empty aggregations.
Joy is to maintain ones intention for enlightenment in all situations. Joy is
to benet sentient beings. Joy is to revere teachers. Joy is the extensive
practice of charity. Joy is the rm maintenance of the precepts. Joy is for-
bearance and pliability. Joy is the vigorous accumulation of good roots. Joy
is the lack of disturbance in meditation. Joy is to transcend the delements
in wisdom. Joy is to disseminate bodhicitta. Joy is the subjugation of the
host of Mras. Joy is the eradication of the afictions. Joy is purication of
the countries of the buddhas. Joy is the accomplishment of the [thirty-two
primary] characteristics and [eighty subsidiary] marks, based on the cultivation
of the merits. Joy is ornamentation of the place of enlightenment. Joy is to
hear the profound Dharma without fear. Joy is the three emancipations and
not to take the pleasure [of ultimate enlightenment] at an inappropriate time.
Joy is to associate with fellow trainees. Joy is for ones mind to be without
hindrance in the midst of those [who are] not ones fellow trainees. Joy is to
defend against evil friends. Joy is to associate closely with good friends. Joy
is to be happy and pure in mind. Joy is to cultivate the immeasurable factors
of enlightenment.
These are the bodhisattvas joy in the Dharma.
17. At this Mra the Evil One announced to the women, I want to
return with you to the heavenly palace.
The women said, You already gave us to this retired scholar. We are
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extremely joyful in the joy of the Dharma, and will never again take pleasure
in the ve desires.
Mra said, If the retired scholar is able to forsake these women, and
everything that exists is given to him, then he is a bodhisattva.
Vimalakrti said, I have already forsaken them. You may take them
away, but you must make all sentient beings attain fulllment of their vows
in the Dharma.
At this the women asked Vimalakrti, How should we reside in Mras
palace?
18. Vimalakrti said, Sisters, there is a Dharma called inexhaustible
lamp. You should study it. The inexhaustible lamp is like a lamp that ignites
a hundred thousand lamps, illuminating all darkness with an illumination
that is never exhausted. Thus, sisters, if a single bodhisattva guides a hundred
thousand sentient beings, causing them to generate the intention to achieve
anuttar samyaksabodhi, that bodhisattvas intention to achieve enlight-
enment will also never be extinguished.
With each teaching of the Dharma all the good dharmas are naturally
increased. This is what is called the inexhaustible lamp. Although you reside
in Mras palace, with this inexhaustible lamp you can cause innumerable gods
and goddesses to generate the intention to achieve anuttar samyaksabodhi.
Thereby you will repay the Buddhas kindness and also greatly benet all sen-
tient beings.
19. At that time the goddesses bowed their heads to Vimalakrtis feet
in worship and suddenly disappeared to return to Mras palace.
World-honored One, Vimalakrtis autonomy, numinous power, wisdom,
and eloquence are like this. Therefore, I cannot accept [your instruction] to
go inquire about his illness. 543c
20. The Buddha told the elders son Good Virtue,You go inquire about
Good Virtue addressed the Buddha, World-honored One, I dare not
accept your instruction to go inquire about his illness. Why?
I remember once in the past when I was holding a great charity assembly
in my fathers house. We made offerings to all the ramaas, brahmans, those
of the heterodox paths, the poor, low-class, orphans, and beggars. It lasted
fully seven days. At the time Vimalakrti came into the assembly and said to
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me, Elders son, you should not hold a great charity assembly like this. You
should have an assembly of the charity of the Dharma. What use is a charity
assembly of material wealth?
I said, Retired scholar, what is an assembly of the charity of Dharma?
He answered,
21. An assembly of the charity of the Dharma is to make offerings to
all sentient beings simultaneously, without before and after. This is called
an assembly of the charity of the Dharma.
If you ask how I say this, I say that one uses bodhi to generate sympathy.
One generates great compassion in order to save sentient beings. One generates
joy by maintaining the correct Dharma. One practices equanimity by mastering
wisdom.
22. One generates dna-pramit (the perfection of charity) by mas-
tering desire. One generates la-pramit (the perfection of morality) by
attracting those who transgress the precepts. One generates kanti-pramit
(the perfection of forbearance) by the Dharma of no-self. One generates
vrya-pramit (the perfection of exertion) by transcending the characteristics
of body and mind. One generates dhyna-pramit (the perfection of med-
itation) with the characteristic of bodhi. One generates praj-pramit (the
perfection of wisdom) with omniscience.
23. One teaches sentient beings and generates emptiness. Without forsaking
the conditioned dharmas, one generates that which is without characteristics.
One manifests the experience of [re]birth and generates the uncreated.
24. One defends the correct Dharma and generates the power of skillful
means. One generates the four means of attraction by saving sentient beings.
One generates the elimination of conceit by reverencing all. One generates
the three perduring dharmas with regard to body, life, and wealth. One gen-
erates contemplation of the dharmas within the six mindfulnesses. One gen-
erates sincerity with regard to the six types of considerate esteem. One gen-
erates pure livelihood with correct practice of the good dharmas. One becomes
close to the wise and sagely with purication of the mind in joy. One generates
a disciplined mind by not having aversion for bad people. One generates the
profound mind with the dharma of leaving home. One generates erudition by
practicing according to the explanation. One generates the locus of empty
repose with the dharma of noncontention. In approaching buddha wisdom
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one generates sitting in repose. In releasing the bonds of sentient beings one
generates the stages of cultivation.
25. By becoming replete in the [thirty-two primary] characteristics
and [eighty subsidiary] marks and by purifying a buddha land one generates
meritorious karma. Understanding the thoughts of all sentient beings and
how one should explain the Dharma to them, one generates the karma of
wisdom. Understanding all the dharmas, one neither grasps nor forsakes.
Entering the gate of the single characteristic, one generates the karma of
sagacity. Eradicating all the afictions, all the hindrances, and all the non-
good dharmas, one generates all good karma.
26. By attaining omniscience and all the good dharmas, one universally
generates the dharmas that assist ones buddhahood. Thus, good man, is the 544a
assembly of the charity of the Dharma. If a bodhisattva resides in this assembly
of the charity of the Dharma he will be a great donor. He will also be a eld
of blessings for the entire world.
World-honored One, when Vimalakrti explained this Dharma, two
hundred people in the congregation of brahmans all generated the intention
27. At the time my own mind attained a purity which I exclaimed to
be unprecedented, and I bowed my head to Vimalakrtis feet in worship.
Unfastening my necklace, a hundred thousand [coins] in value, I gave it to
him but he did not accept it. I said, Please, retired scholar, you must accept
this and give it to whomever you please. Vimalakrti then accepted the neck-
lace and divided it into two parts. Taking one part, he gave it to the lowliest
beggars in the assembly. Taking the other part, he offered it to the Tathgata
Difcult to Overcome. The entire assembly saw the Radiant Illumination
country and Difcult to Overcome Tathgata. They also saw the necklace
on that Buddha change into a four-pillared jewel-laden platform, with mutually
noninterfering ornamentation on the four sides.
28. Having manifested these numinous transformations, Vimalakrti
then said, If a donor with an attitude of universal sameness gives to the
lowliest beggars, this is to be like the characteristic of the Tathgatas eld
of blessings, with no distinction, and to be equivalent to great compassion
without seeking any reward. This is called to be replete in the charity of
the Dharma.
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29. The lowliest beggars in the city witnessed this numinous power
and heard his explanation, and they all generated the intention to achieve
anuttar samyaksabodhi.
Therefore, I cannot accept [your instruction] to go inquire about his
illness.
30. In similar fashion all of the bodhisattvas explained their original
encounters and related what Vimalakrti had said, and each said he was unable
to accept [the Buddhas instruction] to go inquire about his illness.
End of Fascicle One
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Fascicle Two
Chapter V
Majurs Condolence Visit
1. At this point the Buddha addressed Majur, You go inquire about

Majur addressed the Buddha, World-honored One, that superior one
is difcult to respond to.
He has profoundly attained the true characteristic, and he is good at
explaining the essentials of the Dharma.
His eloquence is unhampered, and his wisdom is unhindered.
He completely understands all the deportments of the bodhisattvas, and
he has entered into all the secret storehouses of the buddhas. 544b
He has subjugated the host of Mras, and disports himself in the numi-
nous penetrations. He has already attained perfection in his wisdom and
skillful means.
Nevertheless, I will accept your sagely purport and proceed to inquire
about his illness.
2. Thereupon the bodhisattvas, great disciples, Indras, Brahms, and the
four heavenly kings in the assembly all thought, Now these two great bodhi-
sattvas Majur and Vimalakrti will have a discussion. They will certainly
explain a wondrous Dharma.
At the time eight thousand bodhisattvas, ve hundred rvakas, and a
hundred thousand gods all wanted to follow along.
Majur and the congregation of bodhisattvas and great disciples,
with the gods reverentially surrounding them, then entered the great city of
Vail.
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3. At that time the Elder Vimalakrti thought, Now Majur and a great
congregation is coming.
Then with his numinous power he emptied out his room, removing what
was there as well as his servants. He left only a single couch, upon which he
reclined in his illness.
4. Majur entered the house, and he saw the room was empty, with
[Vimalakrti] lying alone on a single couch.
Then Vimalakrti said, Welcome, Majur. You have come with the
characteristic of not coming; you see with the characteristic of not seeing.
Majur said, So it is, retired scholar. If one has come, there is no more
coming. If one has gone, there is no more going. Why? To come is to come
from nowhere; to go is to proceed nowhere. That which can be seen is then
invisible.
5. But enough of this matter. Retired scholar, can this illness be forborn?
In its treatment is it diminished, so as not to increase? The World-honored
One has made immeasurable courteous inquiries about you.
6. Retired scholar, what is the cause from which this illness arises? Has
it been affecting you long? How will it be extinguished?
Vimalakrti said, From stupidity there is affection, and hence the gen-
eration of my illness (or: the illness of self). Since all sentient beings are ill,
therefore I am ill. If the illness of all sentient beings were extinguished, then
my illness would be extinguished. Why? Bodhisattvas enter samsara on behalf
of sentient beings. Because there is samsara, there is illness. If sentient beings
were able to transcend illness, then bodhisattvas would not also be ill.
7. It is like an elder whose only son becomes ill, and the parents become
ill as well. If the son recovers from the illness, the parents also recover. Bodhi-
sattvas are like this. They have affection for sentient beings as if for their
own children. When sentient beings are ill the bodhisattvas are ill also, and
when sentient beings recover from their illness the bodhisattvas recover also.
He also said, From what cause does this illness arise? The illness of
bodhisattvas arises from great compassion.
8. Majur said, Retired scholar, why is this room empty, with no
servants?
544c Vimalakrti said, The countries of the buddhas are also all empty.
[Majur] asked, With what was it emptied?
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[Vimalakrti] answered, It was emptied with emptiness.

[Majur] asked further, How can emptiness use emptiness?
[Vimalakrti] answered, It is empty through nondiscriminating empti-
ness.
[Majur] asked further, Can emptiness be discriminated?
[Vimalakrti] answered, Discrimination is also empty.
[Majur] asked further, Where should emptiness be sought?
[Vimalakrti] answered, It should be sought within the sixty-two [het-
erodox] views.
[Majur] asked further, Where should the sixty-two views be sought?
[Vimalakrti] answered, They should be sought within the emancipation
of the buddhas.
[Majur] asked further, Where should the emancipation of the buddhas
be sought?
[Vimalakrti] answered, It should be sought within the mental processes
of all sentient beings.
Also, regarding your question about why there are no servantsall the
host of Mras and [followers of] the heterodox paths are all my servants.
Why? The host of Mras take pleasure in samsara, and the bodhisattvas do
not forsake samsara. Those of the heterodox paths take pleasure in the views,
and bodhisattvas are unmoved by the views.
9. Majur said, Retired scholar, what characteristics does your illness
have?
Vimalakrti said, My illness is without form, invisible.
[Majur] asked further, Is this an illness of body or of mind?
[Vimalakrti] said, It is not of the body, since the body transcends char-
acteristics. Nor is it of the mind, since the mind is like a phantasm.
[Majur] asked further, Of the four elements of earth, water, re, and
air, to which element does this illness belong?
[Vimalakrti] answered, This illness is not of the earth element, but neither
does it transcend the earth element. The water, re, and wind elements are like-
wise. However, the illnesses of sentient beings arise from the four elements,
and because they are ill I am ill.
10. At that time Majur asked Vimalakrti, How should bodhisattvas
comfort bodhisattvas who are ill?
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Vimalakrti said, Explain that the body is impermanent but do not teach
that one should have aversion for ones body. Explain that the body suffers
but do not teach that one should take pleasure in nirvana. Explain that the
body is without self but teach that one should guide sentient beings [anyway].
Explain that the body is emptily serene but do not teach that it is ultimately
extinguished.
Explain that one should regret ones former transgressions but do not
teach that they enter into the past. Comfort the illness of others with ones
own illness. One should recognize the innumerable kalpas of suffering of
ones past lives. One should be mindful of beneting all sentient beings and
remember ones cultivation of blessings, be mindful of ones pure livelihood
without generating vexation but always generating exertion. Be the physician
king, healing the host of illnesses. Thus should bodhisattvas comfort bodhi-
sattvas who are ill, making them happy.
11. Majur said, Retired scholar, how should the bodhisattva who is
ill control his mind?
Vimalakrti said, The bodhisattva who is ill should think as follows:
This present illness of mine comes entirely from the false concepts,
confusions, and afictions of previous lives. There is no actual dharma that
experiences illness.
Why? Body is a provisional name for a conglomeration of the four
545a elements, and the four elements have no master.
The body also has no self. Furthermore, the arising of this illness is
entirely due to attachment to self. Therefore, one should not generate attach-
ment regarding the self. You should understand that this is the foundation of
illness and so eliminate the conception of self and the conception of sentient
being.
You should give rise to the conception of dharmas, thinking as follows:
It is only through the combination of a host of dharmas that this body is
created. Its arising is only the arising of dharmas, and its extinction is only
the extinction of dharmas. Also, these dharmas do not know themselves.
When they arise, they do not say I have arisen. When they are extinguished,
they do not say I have become extinguished.
12. The bodhisattva who is ill should undertake the conception (or:
visualization) of the extinguished dharmas. He should think as follows, This
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conception of the dharmas is also a confused [view]. Such a confused [view]

is a great calamity, and I should transcend it. What should be transcended?
One should transcend the self and [the sense of] personal possession. What
is it to transcend the self and [the sense of] personal possession? It is to tran-
scend the two dharmas. What is it to transcend the two dharmas? It is to be
mindful neither of interior nor exterior dharmas and to practice universal
sameness. What is universal sameness? It is for self to be same and for nirvana
to be same. Why? Both self and nirvana are empty. Why are they empty?
They are merely names, and therefore empty. Thus these two dharmas are
without denitive nature. When one attains universal sameness there is no
remaining illness. There is only the illness of emptiness, and the illness of
emptiness is also empty.
13. Bodhisattvas who are ill should use nonexperience to experience
the experiences. They acquire realization without becoming complete in the
dharmas of buddhahood and without extinguishing experience. Given the
suffering of their bodies, they think of sentient beings in the evil destinations
and generate great compassion, [thinking] I have already controlled [my
suffering] and I should also control [the suffering] of all sentient beings.
14. Just eliminate the illness; do not eliminate dharmas. [Bodhisattvas]
teach [sentient beings] so that they eliminate the basis of their illness.
What is the basis of their illness? It is the presence of objectied
mentation. It is through objectied mentation that the basis of illness is
constituted.
What is objectied mentation? It is the triple world. What is it to eliminate
objectied mentation? It is done with nonattainment.
If there is no attainment, there is no objectied mentation. What is
nonattainment? It is the transcendence of dualistic views.
What are dualistic views? They are the internalistic view and externalistic
view. These are without attainment (i.e., not apprehensible).
Majur, this is how bodhisattvas who are ill control their minds. This
is how they eliminate old age, illness, death, and suffering. This is the bodhi-
sattvas bodhi. If it were not like this, then my cultivation would be a foolish
waste. It is like one who is victorious over his enemies being called a hero:
this is the term for the bodhisattva who has simultaneously eliminated old
age, illness, and death.
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15. Bodhisattvas who are ill should think as follows: If this illness of
mine is neither real nor existent, then the illnesses of sentient beings are also
neither real nor existent.
When performing this contemplation, [such bodhisattvas] may generate
an affectionate view of great compassion with regard to (i.e., sentimental
compassion toward) sentient beings, but this should be forsaken. Why?
Bodhisattvas eliminate the vexations of sensory data and generate great
compassion. If they have an affectionate view of compassion, they would
545b thereby generate aversion toward samsara. If they are able to transcend this
they will not have any [such] aversion, and no matter where they are subse-
quently reborn they will not be limited by any affectionate view. They will
be born without bonds and be able to explain the Dharma to sentient beings
and emancipate them from their bonds.
It is as the Buddha has explained: It is impossible for someone with
bonds to emancipate others from their bonds. It is only possible for someone
without bonds to emancipate others from their bonds. Therefore, bodhisattvas
should not generate bonds.
16. What are bonds, and what is emancipation?
A desirous attachment to the avor of meditation is the bond of bodhi-
sattvas; and birth through skillful means is the emancipation of bodhisattvas.
Further, to be without skillful means is to have ones wisdom in bondage,
while to have skillful means is to have ones wisdom emancipated.
To be without wisdom is to have ones skillful means in bondage, while
to have wisdom is to have ones skillful means emancipated.
17. What is it to be without skillful means and ones wisdom in bondage?
It is for bodhisattvas to use affection to ornament the buddha lands and accom-
plish [the salvation of] sentient beings, to control oneself within [the three
emancipations of] emptiness, signlessness, and wishlessness. This is called
being without skillful means and ones wisdom in bondage.
What is it to have skillful means with ones wisdom emancipated? It
is not to use affection to ornament the buddha lands and accomplish [the lib-
eration of] sentient beings, and to control oneself so as to be without aversion
within [the three emancipations of] emptiness, signlessness, and wishlessness.
This is called having skillful means with ones wisdom emancipated.
What is it to be without wisdom and have ones skillful means in
bondage? It is for bodhisattvas to plant a host of virtuous roots while abiding
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in the afictions of desire, anger, and false views. This is called being without
wisdom with ones skillful means in bondage.
What is it to have wisdom with ones skillful means emancipated? It
is to transcend the afictions of desire, anger, and false views and plant a
host of virtuous roots, rededicating [the merit to ones achievement of]
anuttar samyaksabodhi. This is called having wisdom with ones skillful
means emancipated.
18. Majur, bodhisattvas who are ill should contemplate the dharmas
like this:
Also, to contemplate the body as impermanent, suffering, empty, and
no-self is called wisdom.
Although the body is ill, it always exists in samsara. To benet all with-
out tiringthis is called skillful means.
Also, in contemplating the body, [one should realize] that the body does
not transcend illness and illness does not transcend the body, and that this
illness and this body are neither new nor oldthis is called wisdom. For
ones body to be ill but never die is called skillful means.
19. Majur, thus should bodhisattvas who are ill control the mind.
They should not abide within [the controlled mind], and they should also not
abide in the uncontrolled mind. Why? To abide in the uncontrolled mind is
the Dharma of fools. To abide in the controlled mind is the Dharma of r-
vakas. Therefore, bodhisattvas should not abide in either the controlled or
uncontrolled mind. To transcend these two Dharmas is the practice of bodhi-
sattvas. To be within samsara and not undertake polluted practices, to abide
in nirvana and never become extinguished: this is the practice of bodhisattvas.
20. (i) It is neither the practice of ordinary [unenlightened persons] nor
the practice of the wise and sagely: this is the practice of bodhisattvas.
(ii) It is neither a deled practice nor a pure practice: this is the practice 545c
of bodhisattvas.
(iii) Although in the past one [performed] the practices of Mra, in the
present one subjugates the host of Mras: this is the practice of bodhisattvas.
(iv) To seek omniscience but not to seek it at the improper time: this
is the practice of bodhisattvas.
(v) Although one contemplates the dharmas as nongenerated, not to
enter the primary status [of buddhahood]: this is the practice of bodhisattvas.
113
(vi) Although one contemplates the twelve [factors of] conditioned

generation, to enter the heterodox views: this is the practice of bodhisattvas.
(vii) Although one attracts all sentient beings, to be without the attach-
ment of affection: this is the practice of bodhisattvas.
(viii) Although one takes pleasure in transcendence, not to rely on the
elimination of body and mind: this is the practice of bodhisattvas.
(ix) Although one practices [throughout] the triple world, not to destroy
the Dharma-nature: this is the practice of bodhisattvas.
(x) Although practicing [the emancipation of ] emptiness, to plant the
host of virtuous roots: this is the practice of bodhisattvas.
(xi) Although practicing [the emancipation of] signlessness, to save
sentient beings: this is the practice of bodhisattvas.
(xii) Although practicing [the emancipation of] wishlessness, to manifest
the experience of a body: this is the practice of bodhisattvas.
(xiii) Although practicing nonactivation, to activate all good practices:
this is the practice of bodhisattvas.
(xiv) Although practicing the six pramits (perfections), to universally
understand the minds and mental attributes of sentient beings: this is the
practice of bodhisattvas.
(xv) Although practicing the six penetrations, not to exhaust the aws:
this is the practice of bodhisattvas.
(xvi) Although practicing the four unlimited states of mind, not to desire
birth in the Brahm world: this is the practice of bodhisattvas.
(xvii) Although practicing concentration, meditation, emancipation,
and samdhi, not to be born [in a corresponding heaven] according to ones
concentration: this is the practice of bodhisattvas.
(xviii) Although practicing the four foundations of mindfulness, never
to transcend the body, sensation, mind, and dharmas: this is the practice of
bodhisattvas.
(xix) Although practicing the four right efforts, not to forsake exertion
of body and mind: this is the practice of bodhisattvas.
(xx) Although practicing the four supernormal abilities, to attain auton-
omy in numinous penetration: this is the practice of bodhisattvas.
(xxi) Although practicing [in the context of] the ve faculties, to dis-
criminate the sharp and dull faculties of all sentient beings: this is the practice
of bodhisattvas.
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Chapter V
(xxii) Although practicing the ve powers, to delight in seeking the ten

powers of a buddha: this is the practice of bodhisattvas.
(xxiii) Although practicing the seven factors of enlightenment, to dis-
criminate buddha wisdom: this is the practice of bodhisattvas.
(xxiv) Although practicing the eightfold noble path, to take pleasure
in practicing the unlimited path[s] to buddhahood: this is the practice of
bodhisattvas.
(xxv) Although practicing concentration and contemplation, the auxiliary
factors of the path, yet ultimately never to fall into extinction: this is the prac-
tice of bodhisattvas.
(xxvi) Although practicing [with an awareness of] the nongeneration
and nonextinction of the dharmas, to ornament ones body with the [thirty-
two primary] characteristics and [eighty subsidiary] marks: this is the practice
of bodhisattvas.
(xxvii) Although manifesting the deportment of a rvaka or pratyeka-
buddha, not to forsake the Buddha-Dharma: this is the practice of bodhi-
sattvas.
(xxviii) Although being in accord with the ultimate characteristic of
the purity of the dharmas, to manifest ones body where needed: this is the
(xxix) Although contemplating the buddhas countries as permanently
serene like space, yet to manifest the various pure buddha lands: this is the
(xxx) Although attaining the enlightenment of buddhahood, turning
the wheel of the Dharma, and entering nirvana, yet not to forsake the bodhi-
sattva path: this is the practice of bodhisattvas.
When [Vimalakrti] explained [the Dharma] in these words, eight thou-
sand gods within the great assembly led by Majur all generated the intention 546a
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Chapter VI
Inconceivable
1. At this point riputra saw that there were no seats in the room. He thought,
Where will this congregation of bodhisattvas and great disciples sit?
The Elder Vimalakrti knew what he was thinking and said to riputra,
Which is it, sirdid you come for the Dharma or come seeking a seat?
riputra said, I came for the Dharma, not for a seat.
2. Vimalakrti said, O riputra, those who seek the Dharma should
begrudge neither body nor life. How much more so a seat!
To seek the Dharma is not a seeking in the context of form, sensation,
concept, processes, and consciousness, nor a seeking in the context of the
realms (dhtus) and entrances (yatanas).
[To seek the Dharma] is not a seeking in the context of [the three realms
of] desire, form, and formlessness.
3. O riputra, in seeking the Dharma one should not be attached to
the Buddha in seeking, nor be attached to the Dharma in seeking, nor be
attached to the congregation [of the Sangha] in seeking. In seeking the Dharma,
one should seek without recognizing suffering, one should seek without
cutting off the accumulation [of suffering], one should seek without contriving
the complete realization and cultivation of the path. Why? The Dharma is
without contrived theories. If one says I will recognize suffering, cut off the
accumulation [of suffering], and realize the extinction [of suffering] and cul-
tivate the path, this would be a contrived theory and not to seek the Dharma.
O riputra, the Dharma is named extinction: if one practices generation
and extinction this is to seek generation and extinction, not to seek the Dharma.
The Dharma is named the undeled: if the dharmas, up to and including
nirvana, are deled, then this is deled attachment and not to seek the Dharma.
The Dharma is without any locus of its practice: if one practices in the
Dharma, this is a locus of practice and not to seek the Dharma.
117
The Dharma is without grasping and forsaking: if one grasps and for-
sakes the Dharma, then this is grasping and forsaking and not to seek the
Dharma.
4. The Dharma is without locus: if one is attached to locus, this is to
be attached to locus and not to seek the Dharma.
The Dharma is named without characteristics: if ones understanding
accords with characteristics, this is to seek characteristics and not to seek the
Dharma.
One cannot abide in the Dharma: if one abides in the Dharma, this is
to abide in the Dharma and not to seek the Dharma.
One cannot see, hear, sense, or know the Dharma: if one practices
seeing, hearing, sensing, and knowing, this is seeing, hearing, sensing, and
knowing and not to seek the Dharma.
5. The Dharma is named the unconditioned: if one practices [within] the
conditioned, this is to seek the conditioned and not to seek the Dharma.
Therefore, riputra, if one seeks the Dharma one should be without
seeking regarding all the dharmas.
When he spoke these words, ve hundred gods attained purity of the
Dharma eye with regard to the dharmas.
6. At this time the Elder Vimalakrti asked Majur, Sir, in your wan-
derings throughout the immeasurable ten million kois of incalculable numbers
546b of [buddha] countries, which buddha land has lion seats made with the best
and most wondrous qualities?
Majur said, Retired scholar, in the east, as many countries away as
there are grains of sand in thirty-six Ganges Rivers, there is a world-system
called Characteristic of Sumeru. Its buddha is called Sumeru Lamp King,
who is manifest [in that world] at present. That buddhas body is eighty-four
thousand yojanas tall. His lion seat is eighty-four thousand yojanas high and
paramount in ornamentation.
7. At this the Elder Vimalakrti manifested the power of numinous pen-
etration, and immediately that Buddha dispatched thirty-two thousand lion
seats, tall, wide, and pure in ornamentation, which arrived in Vimalakrtis
room. This was something the bodhisattvas, great disciples, Indras, Brahms,
and four heavenly kings had never seen before.
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Chapter VI
The breadth of the room entirely accommodated the thirty-two thousand

lion seats with no obstruction. Nor was there any deformation of the city of
Vail, Jambudvpa, or all the worlds of four continents. All appeared just
as before.
8. At this time Vimalakrti said to Majur, Take a lion seat and sit
there along with the bodhisattvas and superior ones. You should adjust [the
size of] your body to match the image of the seat.
Those bodhisattvas who had attained the numinous penetrations imme-
diately transformed themselves to become forty-two thousand yojanas [tall]
and sat on the lion seats. But none of the beginner bodhisattvas and great
disciples were able to ascend [the seats].
At that time Vimalakrti said to riputra, Take a lion seat.
riputra said, Retired scholar, this seat is [so] huge I am unable to
ascend it.
Vimalakrti said, O riputra, after you have worshiped Sumeru Lamp
King Tathgata you will be able to sit there.
Then the beginner bodhisattvas and great disciples worshiped Sumeru
Lamp King Tathgata and were immediately able to sit on the lion seats.
9. riputra said, Retired scholar, this is unprecedented! Such a small
room has accommodated these huge seats, and there is no hindrance in the
city of Vail, nor is there any distortion in the villages and towns of Jam-
budvpa, nor in all the worlds of four continents, nor in the palaces of the
gods, dragon kings, and demonic spirits.
10. Vimalakrti said, O riputra, the buddhas and bodhisattvas have
an emancipation called inconceivable. For a bodhisattva residing in this
emancipation, the vastness of [Mount] Sumeru can be placed within a mustard
seed without [either of them] increasing or decreasing in size. Sumeru, king
of mountains, will remain in appearance as before, and the gods of the [heavens
of the four heavenly kings and the Trayastria [Heaven] will not sense or
know their own entry [into the mustard seed]. Only those one is trying to save
will see Sumeru enter into the mustard seed. This is called abiding in the teach-
ing of inconceivable emancipation.
11. Also, [a bodhisattva] may cause the waters of the four great oceans
to enter into a single pore. 546c
119
[The bodhisattva does so] without discomforting the sh, turtles, tor-
toises, crocodiles, and [other] aquatic life forms, and the fundamental char-
acteristics of those great oceans [remain] as before. The dragons, demonic
spirits, and asuras do not realize that they have entered [into the single pore].
At this, the sentient beings [just mentioned] are not discomforted.
12. Furthermore, riputra, a bodhisattva residing in inconceivable
emancipation who eradicates grasping of the great trimegachiliocosm does
so just like a potter grasping a wheel in his right palm: were he to throw it
past world-systems as numerous as the grains of sand in the Ganges River,
the sentient beings within [that great trimegachiliocosm] would be unaware
of where they had gone. Also, when it returns to its original location, none
of them would have any conception of having gone and returned, and the
fundamental characteristics of this world-system would be as before.
13. Furthermore, riputra, if there are sentient beings who can be
saved through their desire for longevity, a bodhisattva will extend seven days
into an entire kalpa and cause those sentient beings to consider it a kalpa. If
there are sentient beings who can be saved through their desire for brevity
of lifespan, a bodhisattva will compress an entire kalpa into seven days and
cause those sentient beings to consider it [only] seven days.
14. Furthermore, riputra, a bodhisattva who resides in inconceivable
emancipation can assemble the ornaments of all the buddha lands in a single
country to manifest them to sentient beings.
Furthermore, a bodhisattva can take the sentient beings of a buddha
land in the right palm and y to all ten directions, showing them everything,
without moving from the original location.
Furthermore, riputra, a bodhisattva can make visible in a single pore
all the articles offered to the buddhas by [all] the sentient beings throughout
the ten directions. Also, he can make visible all the suns, moons, and con-
stellations of the countries of the ten directions.
Furthermore, riputra, a bodhisattva can without physical harm inhale
through the mouth all the winds of the worlds in the ten directions, and the
trees outside [the bodhisattva] will not be damaged [by the winds].
15. Also, during the kalpa-ending conagration of the world-systems
of the ten directions, he can take all the res within his abdomen, and though
the res will be as before he will not be harmed.
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Chapter VI
Also, passing beyond buddha world-systems in the lower direction

more numerous than the sands of the Ganges River, he can take a single
buddha land and lift it up in the upper direction, passing beyond world-
systems more numerous than the sands of the Ganges River. Like holding a
needle or a thorn, he is not inconvenienced [at all by doing so].
16. Also, riputra, a bodhisattva who resides in inconceivable eman-
cipation is able to use the numinous penetrations to manifest the body of a
buddha, or to manifest the body of a pratyekabuddha, or to manifest the body
of a rvaka, or to manifest the body of an Indra, or to manifest the body of
a Brahm king, or to manifest the body of a world lord (i.e., heavenly king),
or to manifest the body of a universal ruler.
17. Also, [a bodhisattva can take] all the sounds in the world-systems
of the ten directions, high, medium, and low, and can change them into the
sounds (i.e., voices) of the Buddha, playing the sounds of impermanence, suf-
fering, emptiness, and no-self, with all the various Dharmas explained by the 547a
buddhas of the ten directions within those sounds, to be heard everywhere.
18. riputra, I have now briey explained the power of the bodhi-
sattvas inconceivable emancipation. If I were to explain it extensively a
kalpa would be exhausted without completing it!
19. Then Mahkyapa, hearing the teaching of the bodhisattvas incon-
ceivable emancipation, exclaimed that it was unprecedented and said to
riputra, It is as if someone displayed to a blind person all the colors and
forms he cannot see. In the same fashion, when all the rvakas hear this
teaching of the inconceivable emancipation, they are not able to comprehend
it. When the wise hear it, who among them would not generate the intention
to achieve anuttar samyaksabodhi?
How is it that we have long cut off our capacity [for understanding]?
With regard to this Mahayana we are like destroyed seeds. When all the r-
vakas hear this teaching of the inconceivable emancipation, they should all
scream out a cry to shake the trimegachiliocosm. All the bodhisattvas should
accept this Dharma with great joy.
If there are bodhisattvas who devoutly understand this teaching of incon-
ceivable emancipation, all the congregations of Mras will be unable to do
anything to them. When Mahkyapa spoke these words, thirty-two thousand
gods all generated the intention to achieve anuttar samyaksabodhi.
121
20. At that time Vimalakrti said to Mahkyapa, Sir, the majority of

those acting as Mra kings in the incalculable asakhyeyas of world-systems
are bodhisattvas residing in the inconceivable emancipation. They manifest
themselves as Mra kings through the power of skillful means, to teach
sentient beings.
Also, Kyapa, as to the immeasurable bodhisattvas of the ten directions,
there may be people who beg them for a hand, foot, ear, nose, head, eye,
marrow, brain matter, blood, esh, skin, bone, village, town, wife and sons,
slave, elephant, horse, vehicle, gold, silver, lapis lazuli, sapphire, agate, coral,
emerald, pearl, conch shell, clothing, or food.
Beggars such as these are usually bodhisattvas residing in the incon-
ceivable emancipation, who use the power of skillful means to go test [the
bodhisattvas] and make them resolute. Why? Bodhisattvas who reside in the
inconceivable emancipation possess the power of awesome virtue and there-
fore manifest the practice of pressuring, showing sentient beings difculties
such as these. Ordinary people are inferior and lack energy, and they are
unable to pressure bodhisattvas in this way. It is like the kick of a dragon or
elephant, which is not something a donkey could withstand.
This is called the gate of wisdom and skillful means of bodhisattvas
residing in the inconceivable emancipation.
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Chapter VII
Viewing Sentient Beings
1. At this point Majur asked Vimalakrti, How should the bodhisattva

view sentient beings? 547b
Vimalakrti said,
(i) As if he were a magician seeing a conjured person, so should a bodhi-
sattva view sentient beings.
(ii) Like a wise person seeing the moon in water,
(iii) like seeing the image of a face in a mirror,
(iv) like a mirage when it is hot,
(v) like the echo of a shout,
(vi) like clouds in the sky,
(vii) like water collecting into foam,
(viii) like bubbles upon water,
(ix) like the rmness of the banana tree,
(x) like the prolonged abiding of lightning,
(xi) like a fth element,
(xii) like a sixth skandha,
(xiii) like a seventh sense,
(xiv) like a thirteenth entrance (yatana),
(xv) like a nineteenth realm (dhtu)so should a bodhisattva view sen-
tient beings.
(xvi) Like form in the formless realm,
(xvii) like a seedling emerging from burned grain,
(xviii) like a stream-enterers mistaken view of the body,
(xix) like a non-returners (angmin) entrance into a womb,
(xx) like an arhats three poisons,
(xxi) like a bodhisattva who has achieved forbearance breaking the pro-
hibition against anger,
123
(xxii) like a buddhas latent inuences of the afictions,

(xxiii) like a blind man seeing forms,
(xxiv) like the inhalation and exhalation of someone who has entered
the concentration of extinction,
(xxv) like the tracks of birds in the sky, like the child of a barren woman,
(xxvi) like a conjured person generating the afictions, like waking up
in a dream,
(xxvii) like one who has entered nirvana being reborn, like re without
smokeso should a bodhisattva view sentient beings.
2. Majur said, If a bodhisattva views sentient beings in this fashion,
how should he practice sympathy?
Vimalakrti said, The bodhisattva who views [sentient beings] in this
fashion should think to himself, I should explain the Dharma for sentient
beings in this fashion, and this will constitute true sympathy.
I should practice the sympathy of extinction, because of the absence
of anything generated;
[I should] practice the sympathy of no-heat, because of the absence
of the afictions;
[I should] practice the sympathy of sameness, because of the sameness
of the three periods of time;
[I should] practice the sympathy of nondisputation, because of the
absence of generation;
[I should] practice the sympathy of nonduality, because of the non-
conjunction of interior and exterior;
[I should] practice the sympathy of nondestruction, because of the ulti-
mate exhaustion [of the characteristics of sympathy];
[I should] practice the sympathy of resoluteness, because of indestruc-
tibility; practice the sympathy of purity, because of the essential purity of
the dharmas;
[I should] practice the sympathy of no extremes, because of its being
like space; practice the sympathy of an arhat, because of the destruction of
the bandits of the fetters;
[I should] practice the sympathy of a bodhisattva, because of the paci-
cation of sentient beings; practice the sympathy of a Tathgata, because of
attainment of the characteristic of thusness;
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Chapter VII
[I should] practice the sympathy of a buddha, because of the enlight-

enment of sentient beings; practice the sympathy of the naturally [accom-
plished sage], because of the imperceptibility of causes;
[I should] practice the sympathy of bodhi, because of the sameness of
the single taste;
[I should] practice the sympathy of inequivalence, because of the erad-
ication of the affections;
[I should] practice the sympathy of great compassion, because of guid-
ing [sentient beings] by means of the Mahayana;
[I should] practice the sympathy of nonrevulsion, because of the con-
templation of emptiness and no-self;
[I should] practice the sympathy of the charity of Dharma, because of
the absence of regrets;
[I should] practice the sympathy of morality, because of converting
the transgressors; practice the sympathy of forbearance, because of protecting
others and self;
[I should] practice the sympathy of exertion, because of carrying the
burden for sentient beings;
[I should] practice the sympathy of concentration, because of not expe-
riencing the avors [of desire];
[I should] practice the sympathy of wisdom, because of the absence
of any time of non-understanding;
[I should] practice the sympathy of skillful means, because of the man-
ifestation of all [teaching methods];
[I should] practice the sympathy of non-hiding, because of the purity
of sincerity;
[I should] practice the sympathy of the profound mind, because of the 547c
absence of heterogeneous practices;
[I should] practice the sympathy of the non-crazed, because of not
using false conventions;
[I should] practice the sympathy of peace and joy, because of causing
[beings] to attain the joy of buddhahoodthus is the sympathy of the bodhi-
sattva.
3. Majur asked further, What is compassion?
[Vimalakrti] answered, The merits achieved by the bodhisattva are
entirely shared with all sentient beings.
125
[Question:] What is joy?

Answer: If there is benet, then one rejoices without regret.
[Question:] What is forsaking?
Answer: The blessings generated are without expectation.
4. Majur also asked, For the bodhisattva who fears samsara, what
should be his reliance?
Vimalakrti said, A bodhisattva who fears samsara should rely on the
power of the Tathgatas merit.
Majur also asked, The bodhisattva who wishes to rely on the power
of the Tathgatas meritin what should he abide?
Answer: The bodhisattva who wishes to rely on the power of the Tath-
gatas merit should abide in saving all sentient beings.
5. [Majur] also asked, If one wishes to save sentient beings, what
should be eradicated?
Answer: If one wishes to save sentient beings, the afictions should
be eradicated.
[Majur] also asked, If one wishes to eradicate the afictions, what
should one practice?
Answer: One should practice correct mindfulness.
[Majur] also asked, How does one practice correct mindfulness?
Answer: One should practice nongeneration and nonextinction.
[Majur] also asked, What dharmas are nongenerated and what dhar-
mas are nonextinguished?
Answer: The not-good are [to be] nongenerated, and the good dharmas
are [to be] nonextinguished.
[Majur] also asked, What is the fundamental basis of good and bad
[dharmas]?
Answer: The body is their fundamental basis.
[Majur] also asked, What is the fundamental basis of the body?
Answer: Desire is its fundamental basis.
[Majur] also asked, What is the fundamental basis of desire?
Answer: False discrimination is its fundamental basis.
6. [Majur] also asked, What is the fundamental basis of false dis-
crimination?
Answer: Confused conception is its fundamental basis.
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Chapter VII
[Majur] also asked, What is the fundamental basis of confused con-

ception?
Answer: The nonabiding is its fundamental basis.
[Majur] also asked, What is the fundamental basis of nonabiding?
Answer: Nonabiding is without any fundamental [basis]. Majur, all
dharmas are established on the fundamental [basis] of nonabiding.
7. At the time, there was a goddess in Vimalakrtis room who, upon
seeing the great men listening to the Dharma being explained, made herself
visible and scattered heavenly owers over the bodhisattvas and great dis-
ciples. When the owers reached the bodhisattvas they all immediately fell
off, but when they reached the great disciples they adhered and did not fall
off. Even using all their numinous powers, the disciples were unable to
remove the owers.
8. At that time, the goddess asked riputra, Why would you remove
the owers?
[riputra] answered, These owers are contrary to the Dharma, so I
would remove them.
The goddess said, Do not say that these owers are contrary to the
Dharma! Why? These owers are without discrimination. Sir, it is you who
are generating discriminative thoughts. If one who has left home in the 548a
Buddha-Dharma has discrimination, this is contrary to the Dharma; if such
a one is without discrimination, this is in accord with the Dharma.
Look at the bodhisattvas, to whom the owers do not adherethis is
because they have eradicated all discriminative thoughts.
For example, when a person is afraid, non-human [beings] are able to
control him. Thus, since the disciples fear samsara, then forms, sounds,
smells, tastes, and tangibles control you. None of the ve desires can affect
those who have transcended fear.
It is only because the latent inuences [of your afictions] are not yet
exhausted that the owers stick to your bodies.
For those in whom the latent inuences are exhausted, the owers do
not stick.
9. riputra said, Have you stayed in this room long?
Answer: I have stayed in this room as long as you have been emanci-
pated.
127
riputra said, How long have you stayed here?

The goddess said, How long has it been since your emancipation?
riputra was silent and did not answer.
The goddess said, What is your great wisdom that you remain silent?
Answer: Emancipation is not to be spoken of, and so I did not know
what to say.
The goddess said, Speech and words are entirely the characteristics of
emancipation. Why?
Emancipation is neither internal, nor external, nor intermediate. Words
are also neither internal, nor external, nor intermediate. Therefore, riputra,
the explanation of emancipation does not transcend words. Why?
All dharmas have the characteristic of emancipation.
riputra said, Is it not also that emancipation is the transcendence of
licentiousness, anger, and stupidity?
The goddess said, On behalf of the self-conceited, the Buddha explained
that emancipation is the transcendence of licentiousness, anger, and stupidity.
If one is not self-conceited, the Buddha explains that licentiousness, anger,
and stupidity are emancipation.
10. riputra said, Excellent, excellent! O goddess, what attainment do
you have, and through what realization do you have eloquence such as this?
The goddess said, It is because I am without attainment and without real-
ization that my eloquence is like this. Why? If one had attainment and realization,
this would be to be self-conceited with regard to the Buddha-Dharma.
11. riputra asked the goddess, Which of the three vehicles do you
seek?
The goddess said, Since I convert sentient beings with the rvaka
Dharma I am a rvaka. Since I convert sentient beings with the Dharma of
causality I am a pratyekabuddha. Since I convert sentient beings with the
Dharma of great compassion, I am a Mahayanist.
12. riputra, just as a person who has entered a campaka forest can
smell only campaka and no other smells, thus it is if you enter this room
you can smell only the fragrance of the Buddhas merit and do not delight
in smelling the fragrance of the merit of rvakas and pratyekabuddhas.
riputra, those Indras, Brahms, four heavenly kings, and the gods,
dragons, and spirits who enter this room all hear this Superior One (i.e.,
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Chapter VII
Vimalakrti) explain the correct Dharma, and they all leave delighting [only]
in the fragrance of the Buddhas merit and generating the intention [to achieve 548b
anuttar samyaksabodhi].
riputra, I have stayed in this room twelve years. From the beginning
I have not heard the Dharma of rvaka and pratyekabuddha; I have only
heard the buddhas inconceivable Dharma of the bodhisattvas great sympathy
and great compassion.
13. riputra, this room constantly manifests eight unprecedentedly
rare dharmas. What are these eight?
(i) This room is always illuminated with golden light, with no variation
day or night. It is not bright due to the illumination of sun and moon. This
is the rst unprecedentedly rare dharma.
(ii) Those who enter this room are not aficted by the delements. This
is the second unprecedentedly rare dharma.
(iii) This room always has Indras, Brahms, the four heavenly kings,
and bodhisattvas from other regions who arrive and gather without interrup-
tion. This is the third unprecedentedly rare dharma.
(iv) In this room there is constant explanation of the six perfections and
the nonretrogressive Dharma. This is the fourth unprecedentedly rare dharma.
(v) This room always produces the gods supreme string music, which
generates the sound of the teaching of the immeasurable Dharma. This is the
fth unprecedentedly rare dharma.
(vi) This room has four great storehouses lled with the many jewels,
which are given to the destitute and used to save the poor without limit. This
is the sixth unprecedentedly rare dharma.
(vii) To this room kyamuni Buddha, Amitbha Buddha, Akobhya
Buddha, Jewel Virtue Buddha, Jewel Mirage Buddha, Jewel Moon Buddha,
Jewel Ornament Buddha, Difcult to Overcome Buddha, Lions Echo Buddha,
and Achievement of All Benets Buddha, and the immeasurable buddhas of
the ten directions such as these all come when the Superior One is mindful
of them; and they extensively explain to him the buddhas secret Dharma
storehouse and, having explained it, then return [to their own worlds]. This
is the seventh unprecedentedly rare dharma.
(viii) In this room appear all the ornamented palaces of the gods and
the pure lands of the buddhas. This is the eighth unprecedentedly rare dharma.
129
riputra, this room always manifests the eight unprecedentedly rare

dharmas. Who could see these inconceivable things and still take pleasure
in the rvaka Dharma?
14. riputra said, Why do you not transform your female body?
The goddess said, For the past twelve years I have sought the charac-
teristic of being female and have comprehended it to be unattainable (i.e.,
imperceptible). Why should I transform it? It is as if a magician has created
a conjured female. If someone asked her, Why do you not transform your
female body? would that persons question be proper or not?
riputra said, It would not. An indeterminate characteristic that has
been conjuredwhy should it be transformed?
The goddess said, All dharmas are also like this, in being without deter-
minate characteristics. So why do you ask, Why do you not transform your
female body?
15. Then the goddess used the power of numinous penetration and
changed riputras body to be like that of a goddess, and she transformed
her own body to be like riputra. She then asked, Why do you not transform
this female body?
548c riputra, in the goddesss form, answered, I do not know how you
transformed me now into this female body.
The goddess said, riputra, if you were able to transform this female
body, then all females would also be able to transform themselves. Just as
riputra is not female but is manifesting a female body, so are all females
likewise. Although they manifest female bodies, they are not female.
Therefore, the Buddha has explained that all dharmas are neither male
nor female.
At this point the goddess withdrew her numinous power, and ri-
putras body returned to as it was before.
The goddess asked riputra, Now where does the characteristic of
form of the female body occur?
riputra said, The characteristic of form of the female body is without
occurrence and without non-occurrence.
The goddess said, All the dharmas are also likewise, in being without
occurrence and without non-occurrence. This without occurrence and without
non-occurrence is as the buddhas have explained.
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Chapter VII
16. riputra asked the goddess, When you die here, where will you
be reborn?
The goddess said, Wherever the Buddhas [activity of] conversion is
born (i.e., generated), likewise will I be born.
[riputra] said, Where the Buddhas [activity of] conversion is gen-
erated is not [a place] of death and birth.
The goddess said, Sentient beings are likewise without death and birth.
riputra asked the goddess, How long will it be until you attain anuttar
samyaksabodhi?
The goddess said, When you are reborn as an [unenlightened] ordinary
person, I will achieve anuttar samyaksabodhi.
riputra said, For me to be an ordinary personthis will never hap-
pen!
The goddess said, My attaining of anuttar samyaksabodhithis too
will never happen. Why? Bodhi is without any locus of abiding. Therefore
there is no one who attains it.
riputra said, The buddhas who attain anuttar samyaksabodhi,
including those who have attained it and those who will attain it, are as numer-
ous as the sands of the Ganges River. What about all of them?
The goddess said, It is entirely through conventional words and numbers
that one talks of the existence of the three periods of time. It is not that there
is past, future, and present in bodhi!
The goddess said, riputra, have you attained arhatship?
[riputra] said, There is no attainment, and so have I attained it.
The goddess said, The buddhas and bodhisattvas are also like this.
There is no attainment, and so have they attained [anuttar samyaksa-
bodhi].
17. At this time Vimalakrti said to riputra, The goddess has already
served ninety-two kois of buddhas. She is able to disport in the numinous
penetrations of the bodhisattva, her vows are complete, she has attained for-
bearance of the nonarising of dharmas, and she abides in nonretrogression.
By virtue of her original vows she is able to manifest the teaching of sentient
beings as she wishes.
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Chapter VIII
The Path of Buddhahood
1. Majur then asked Vimalakrti, How should the bodhisattva penetrate

the path of buddhahood? 549a
Vimalakrti said, If a bodhisattva traverses the unacceptable paths, this
is to penetrate the path of buddhahood.
[Majur] also asked, How does the bodhisattva traverse the unaccept-
able paths?
[Vimalakrti] answered, The bodhisattva practices the ve [deeds of]
interminable [retribution] without becoming distraught.
He goes to the hells without the delements of transgression; goes
among the animals without the errors of ignorance, conceit, and so on.
He goes among the hungry ghosts replete in merit; traverses the paths
of the form and formless realms without considering himself superior.
He manifests acting out of desire but transcends the deled attachments;
manifests acting out of anger at sentient beings but is without aversion.
He manifests acting out of stupidity but uses wisdom to control his
mind.
He manifests acting out of lust but forsakes both internal and external
and does not begrudge his own life; manifests the practicing of moral infractions
but peacefully resides in the pure precepts, even unto harboring great fear about
even minor transgressions; manifests acting out of anger but is always sym-
pathetically forbearant; manifests acting out of laziness, yet vigorously cul-
tivates merit; manifests acting out of a disturbed mind, yet is always mindfully
concentrated; manifests acting out of stupidity, yet penetrates both mundane
and supramundane wisdom.
He manifests the practicing of attery and deception, yet uses good skillful
means to accord with the meanings found in the sutras; manifests acting out
of conceit, yet is like a bridge for sentient beings.
133
He manifests acting out of the afictions, yet is always pure in mind;

manifests becoming a Mra, yet accords with the wisdom of the Buddha and
follows no other teaching; manifests becoming a rvaka, yet for sentient
beings explains Dharmas they have not heard before; manifests becoming a
pratyekabuddha, yet accomplishes great compassion to teach sentient beings;
manifests becoming destitute, yet has the unlimited merit of the hand of
treasures; manifests becoming maimed through criminal punishment, yet
adorns himself with all the [thirty-two primary] characteristics and [eighty
subsidiary] marks; manifests becoming low-born, yet is [actually] born within
the Buddhas lineage and replete in its various merits; manifests becoming
feeble and ugly, yet attains the body of a Nryaa, which all sentient beings
enjoy seeing.
He manifests becoming old and sick, yet always eradicates the roots
of illness and transcends the fear of death.
He manifests having the material requisites, yet always views [the world
as] impermanent and is truly without desire; manifests having wife, concu-
bines, and mistresses, yet always distantly transcends the muddy lth of the
ve desires; manifests dumbness (i.e., muteness), yet accomplishes eloquence
and unfailing dhras.
He manifests becoming a false ford (i.e., a heretic), yet uses the correct
ford to cross over sentient beings [to salvation].
He manifests entering all the destinies, yet eradicates their causes and
conditions; and manifests nirvana, yet does not eradicate samsara.
Majur, if a bodhisattva can traverse the unacceptable paths in this
way, this is to penetrate the path of buddhahood.
2. At this Vimalakrti asked Majur, What is the seed of the Tath-
gata?
Majur said, The possession of a body constitutes this seed. Ignorance
549b and affection constitute this seed. Lust, anger, and stupidity constitute this
seed. The four confusions constitute this seed. The ve hindrances constitute
this seed. The six entrances (yatanas) constitute this seed. The seven loci
of consciousness constitute this seed. The eight heterodox dharmas and nine
loci of afiction constitute this seed. The ten evil actions constitute this seed.
In essence, the sixty-two mistaken views and all the afictions constitute this
seed.
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Chapter VIII
3. [Vimalakrti] said, Why is this?

[Majur] answered, Anyone who sees the unconditioned and enters
the primary status [of Hinayana enlightenment] will be unable to generate
the intention to achieve anuttar samyaksabodhi.
It is just as lotus owers do not grow on dry land on the high plateau
these owers grow in the muddy lth of the lowly marshes. Thus one who
sees the unconditioned dharmas and enters the primary status will never be
able to generate the dharmas of a buddha. It is only within the mud of the
afictions that sentient beings give rise to the dharmas of a buddha.
Or again, it is like planting a seed in space, where it would never grow
only in nightsoil-enriched earth can it ourish. In this way, one who enters
the unconditioned primary status will not be able to generate the dharmas
of a buddha.
It is only when one generates a view of self as great as Mount Sumeru
that one is able to generate the intention to achieve anuttar samyaksabodhi
and generate the dharmas of a buddha.
Therefore, you should understand that all the afictions constitute the
seed of the Tathgata. It is like not being able to attain the priceless jewel-
pearl without entering the ocean. Therefore, if one does not enter the great
sea of the afictions, one will not be able to attain the jewel of omniscience.
4. At this time Mahkyapa exclaimed, Excellent, excellent, Majur!
It is well that you have spoken thus; truly, it is as you have said! The eld
of the sensory troubles constitutes the seed of the Tathgata.
We [disciples] are now unable to bear generating the intention to achieve
anuttar samyaksabodhi. It will only be after [we have committed] the
transgressions [leading to] the ve interminable [hells] that we will be able
to generate that intention and generate the dharmas of a buddha. [As we are]
now we will never be able to generate it.
5. It is like a man whose sense organs are destroyed being unable to
benet from the ve desires. Likewise, rvakas who have eradicated the
fetters are unable to benet from the dharmas of a buddha and will never
vow [to achieve buddhahood].
6. Therefore, Majur, ordinary people can respond to the dharmas of
a buddha, but rvakas cannot. Why? When an ordinary person hears the
Buddha-Dharma he is able to generate the intention to achieve unsurpassable
135
enlightenment and not eradicate the Three Jewels. Even if rvakas spend
their whole lives hearing about the dharmas of a buddha, [including the ten]
powers, [the four] fearlessnesses, [and the other] unique [dharmas of a
buddha], they will never be able to generate the intention to achieve unsur-
passable enlightenment!
7. At that time there was a bodhisattva in the assembly named Universally
Manifests the Form Body. He asked Vimalakrti,
O retired scholar, who are your parents, wife and sons, relatives, sub-
549c ordinates, servants, and friends? Where are your slaves, servants, elephants,
horses, and vehicles?
At this, Vimalakrti replied in verse:
1. The perfection of wisdom is the bodhisattvas mother;

Skillful means is his father.
All the assembly of guides
Without exception are the causes of his birth.
2. Joy in the Dharma is his wife,

And the mind of sympathy and compassion his daughters.
The mind of goodness and sincerity is his sons,
And ultimate emptiness and serenity his home.
3. His congregation of disciples is the sensory troubles,

Which he converts as he wishes.
The factors of enlightenment are his good friends,
On whom he depends to achieve correct enlightenment.
4. The dharmas of the perfections are his companions,

And the four types of attraction his dancing girls,
Who sing the words of Dharma
And thereby create their music.
5. In the garden of dhra

And the grove of the awless Dharma,
Is the pure and wonderful ower of the intention for enlightenment
And the fruit of wisdom and emancipation.
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Chapter VIII
6. The pool of the eight emancipations

Is lled with the peaceful waters of concentration.
Scattering the owers of the seven purities,
Here bathe the undeled persons.
7. His elephants and horses are the ve penetrations that race,

And the Mahayana is his chariot.
Control is through singlemindedness,
So he wanders the roads of the eightfold correct [paths].
8. With the [thirty-two primary] characteristics replete to

ornament his form,
And the host of [eighty subsidiary] marks to decorate his bodies,
Shame is his upper garment,
And the profound mind his owered necklace
9. His wealth is the seven treasures [of the Dharma],

Which he bestows in teaching so that [beings] will ourish.
He practices according to [the Buddhas] explanation
And rededicates [the ensuing merit] for great benet.
10. The four dhynas are his seat,

From which his pure livelihood is generated.
Erudition increases his wisdom
And becomes the sound of his own enlightenment.
11. His food is the sweet dew of the Dharma,

And his drink the avor of emancipation.
With the pure mind does he bathe,
Using the categories of the precepts as his incense powder.
12. Demolishing the bandits of the afictions,

He is courageous and invincible.
Subjugating the four types of Mras,
The banner of his victory is erected at the place of enlightenment.
13. Although he understands there is no generation and no extinction,

He is born so as to manifest [the Dharma] to others.
137
He manifests all the countries,

With none invisible, as [plain as] the sun.
14. He makes offerings to the immeasurable kois

Of Tathgatas throughout the ten directions,
Without having any thought of discriminating
550a Between the buddhas and himself.
15. Although he understands that the buddha lands

And sentient beings are empty,
He always practices purifying his land,
Teaching the hosts of beings.
16. The various categories of sentient beings

Their forms, sounds, and deportments
The bodhisattva with the power of fearlessness
Can simultaneously manifest them all.
17. Recognizing the affairs of the host of Mras,

And while seeming to go along with their activities,
He uses wisdom and good skillful means,
So that he can manifest anything he wishes.
18. He may manifest old age, illness, and death

To accomplish [the liberation of] the hosts of beings.
Comprehending that [all things] are like phantasmagorical
transformations,
His penetration is without hindrance.
19. He may manifest the kalpa-ending conagration,

In which heaven and earth are entirely incinerated.
To the hosts of people who have the conception of permanence,
He illuminates [the truth] so that they understand impermanence.
20. Innumerable kois of sentient beings

All come to request the bodhisattvas [assistance].
He simultaneously goes to their homes
And converts them so that they turn toward the path of
buddhahood.
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Chapter VIII
21. The magical arts prohibited in the scriptures,

The various skills and arts
He manifests the performance of all these things
To benet the hosts of beings.
22. In all the religious teachings of this world

Does he leave home [to dedicate himself],
Thereby to release people from their delusions,
So they will not fall into heterodox views.
23. He may become the god of the sun or moon,

A Brahm king, or a world lord,
And at times he may become earth or water,
Or again wind or re.
24. When there are epidemics in the middle of a kalpa

He manifests himself as medicinal plants.
If someone takes [these herbs],
They eradicate illness and eliminate the host of poisons.
25. When there are famines in the middle of a kalpa

He manifests himself as food and drink,
First saving the hungry and thirsty,
And then speaking of the Dharma to people.
26. When armed soldiers appear in the middle of a kalpa

He generates sympathy for them.
He converts the sentient beings,
Causing them to abide in noncontention.
27. If there are great armies

Facing each other with equal strength,
The bodhisattva manifests his awesome power,
And, subjugating them, imposes peace.
28. In all the countries,

Wherever there are hells
Does he go to save [the beings there]
From their sufferings.
139
29. In all the countries,

550b Wherever animals devour one another,
He always manifests being born there
To provide benet for them there.
30. He manifests experiencing the ve desires

And also manifests the practice of dhyna,
Making Mra distressed
At being unable to take control.
31. For a lotus ower to be born in the midst of re

Can certainly be called rare!
To practice dhyna within the desires
This is just as rare.
32. He may manifest himself as a prostitute,

Enticing those who enjoy sensuality.
First enticing them with desire,
And later causing them to enter the wisdom of the Buddha.
33. He may become a village master,

Or become a merchant guide,
National teacher, great minister
In order to benet sentient beings.
34. For the destitute

He manifests inexhaustible treasuries,
Thereby exhorting and guiding them,
Causing them to generate the intention to achieve enlightenment.
35. For those who are selsh and conceited,

He manifests himself as a great warrior,
Decimating the pretensions [of sentient beings],
And causing them to abide in the unsurpassable path.
36. The hosts of the fear-stricken

He shields and comforts,
First giving them fearlessness
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Chapter VIII
And then causing them to generate the intention to achieve

enlightenment.
37. He may manifest the transcendence of licentious desire

And become a transcendent of the ve penetrations,
Guiding the hosts of beings
And making them abide in morality, forbearance, and sympathy.
38. Seeing those who should be served,

He manifests himself as a servant.
Taking joy in the afrmation of ones intention,
[Those to be honored] generate the intention to achieve
enlightenment.
39. In accordance with the needs of others,

He causes them to enter into the path of buddhahood.
Using the power of good skillful means
He provides sufciency to all.
40. Thus are the paths immeasurable

Which he traverses without restriction.
His wisdom is without limit
In saving the innumerable hosts [of beings].
41. Even if we had all the buddhas

Throughout immeasurable kois of kalpas
Praise his merits,
They would not be able to do so completely.
42. Whoever hears the Dharma such as this

And does not generate the intention to achieve bodhi
Excluding those who do not even seem human
Are ignorant fools.
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Chapter IX
The Dharma Gate of Nonduality
1. At that time Vimalakrti said to the congregation of bodhisattvas, Sirs,

how does the bodhisattva enter the Dharma gate of nonduality? Each of you 550c
explain this as you wish.
Within the assembly was a bodhisattva named Autonomous Dharma,
who said, Sirs, generation and extinction (i.e., samsara) constitute a duality.
Since the dharmas were fundamentally not generated, now they are without
extinction. To attain this [understanding is to achieve] forbearance of the
nonarising of dharmas. This is to enter the Dharma gate of nonduality.
2. Maintenance of Virtue Bodhisattva said, The self and the selfs attrib-
utes constitute a duality. It is because of the existence of the self that the
selfs attributes occur. If the self does not exist, then there are no attributes
of self. This is to enter the Dharma gate of nonduality.
3. Unblinking Bodhisattva said, Experience and nonexperience constitute
a duality. If dharmas are not experienced, they cannot be attained (i.e., are
imperceptible). Because of unattainability, there is no grasping, no forsaking,
no production, and no activity. This is to enter the Dharma gate of nondual-
ity.
4. Crown of Virtue Bodhisattva said, Delement and purity constitute
a duality. If one sees the real nature of delement, then there is no characteristic
of purity, and one accords with the extinction of characteristics. This is to
enter the Dharma gate of nonduality.
5. Excellent Constellation Bodhisattva said, Motion and mindfulness
constitute a duality. If there is motionlessness, there is no-mindfulness. If
there is no-mindfulness, there is no discrimination. To penetrate this is to
6. Excellent Eye Bodhisattva said, The single characteristic and the
non-characteristic constitute a duality. If one understands that the single
143
characteristic is the non-characteristic, and does not grasp the non-charac-

teristic but enters into universal sameness, this is to enter the Dharma gate
of nonduality.
7. Wonderful Arm Bodhisattva said, The aspirations of bodhisattvas
and the aspirations of rvakas constitute a duality. If one contemplates that
the characteristics of mind (i.e., mental aspirations) are empty, like phantas-
magorical transformations, there is no aspiration of bodhisattvas and no aspi-
ration of rvakas. This is to enter the Dharma gate of nonduality.
8. Puya Bodhisattva said, What is good and what is not good constitute
a duality. If one does not generate the good and what is not good, entering
into and penetrating the limit of the non-characteristics, this is to enter the
Dharma gate of nonduality.
9. Lion Bodhisattva said, Transgression and blessing constitute a duality.
If one penetrates the nature of transgression, then it is not different from
blessings. Using the vajra wisdom to denitively comprehend this charac-
teristic, and to be neither in bondage nor emancipated, is to enter the Dharma
gate of nonduality.
10. Lion Mind Bodhisattva said, To have aws and to be awless con-
stitute a duality. If one can attain the equivalence of the dharmas, then one
will not generate the conception of aws and awlessness. Being unattached
to characteristics, but also not abiding in the absence of characteristics, is to
551a enter the Dharma gate of nonduality.
11. Pure Emancipation Bodhisattva said, The constructed and the uncon-
structed constitute a duality. If one transcends all categories, then the mind
is like space. If ones wisdom is pure and without hindrance, this is to enter
the Dharma gate of nonduality.
12. Nryaa Bodhisattva said, The mundane and supramundane con-
stitute a duality. The emptiness that is the nature of the mundane is the supra-
mundane. Within these to neither enter nor exit, neither overow nor disperse,
is to enter the Dharma gate of nonduality.
13. Excellent Mind Bodhisattva said, Samsara and nirvana constitute
a duality. If one sees the nature of samsara, there is no samsara. To be without
bondage and without emancipation, neither generating nor extinguished
to understand in this way is to enter the Dharma gate of nonduality.
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Chapter IX
14. Manifest Perception Bodhisattva said, Exhaustible and inexhaustible

constitute a duality. Whether the dharmas are ultimately exhaustible or inex-
haustible, they are all [marked by] the characteristic of inexhaustibility. The
characteristic of inexhaustibility is emptiness. Emptiness is without the char-
acteristics of exhaustible and inexhaustible. To enter thus is to enter the
15. Universal Maintenance Bodhisattva said, Self and no-self constitute
a duality. Since even the self is unattainable, how could no-self be attainable?
Those who see the real nature of the self will never again generate duality.
This is to enter the Dharma gate of nonduality.
16. Thunder God Bodhisattva said, Wisdom and ignorance constitute a
duality. The real nature of ignorance is wisdom. Furthermore, wisdom cannot
grasp and transcend all the categories [of reality]. To be universally same and
nondual with respect to this is to enter the Dharma gate of nonduality.
17. Joyful Vision Bodhisattva said, Form and the emptiness of form
constitute a duality. Form is emptinessit is not that form extinguishes
emptiness but that the nature of form is of itself empty. Likewise are feeling,
conception, process, and consciousness. Consciousness and emptiness are
two. Consciousness is emptinessit is not that consciousness extinguishes
emptiness but that the nature of consciousness is of itself empty. To [abide]
within and penetrate this is to enter the Dharma gate of nonduality.
18. Characteristic of Wisdom Bodhisattva said, The differentiation of
the four types [of elements] (i.e., earth, water, re, and air) and the differen-
tiation of the type of space constitute a duality. The nature of the four types
[of elements] is the nature of emptiness. Given that the former and latter
[types of elements] are empty, the intermediate is also empty. To understand
the natures of the types [of elements] in this way is to enter the Dharma gate
of nonduality.
19. Wonderful Mind Bodhisattva said, The eye and forms constitute a
duality. If one understands that the nature of the eye is neither licentious, nor
angry, nor stupid with regard to forms, this is called serene extinction. Like-
wise, the ear and sounds, the nose and smells, the tongue and tastes, the body
and tangibles, and the mind and dharmas constitute dualities. If one under-
stands that the nature of the mind is neither licentious, nor angry, nor stupid
145
with regard to dharmas, this is called serene extinction. To abide peacefully

551b within this is to enter the Dharma gate of nonduality.
20. Inexhaustible Mind Bodhisattva said, Charity and the rededication
[of the merit of charity] to omniscience constitute a duality. The nature of
charity is the nature of the rededication to omniscience. Likewise, morality,
forbearance, exertion, meditation, and wisdom constitute dualities with the
rededication to omniscience. The nature of wisdom is the nature of the re-
dedication to omniscience. To enter the single characteristic with respect to
this is to enter the Dharma gate of nonduality.
21. Profound Wisdom Bodhisattva said, [The three emancipations of]
emptiness, signlessness, and wishlessness constitute dualities. The empty is
the signless, and the signless is the wishless. If [one achieves] the empty, the
signless, and the wishless, then there is no mind, thought, or consciousness.
In this single gate of emancipation are the three gates of emancipation. This
22. Serene Capacity Bodhisattva said, Buddha, Dharma, and Sangha
constitute dualities. The Buddha is the Dharma, and the Dharma is the Sangha.
These Three Jewels all [have] the characteristic of the unconditioned and are
equivalent to space, and all dharmas are also likewise. To be able to practice
accordingly is to enter the Dharma gate of nonduality.
23. Unhindered Mind Bodhisattva said, The body and the extinction
of the body constitute a duality. The body is identical to the extinction of the
body. Why? Those who see the real characteristic of the body do not generate
seeing the body and seeing the extinction of the body. Body and the extinction
of the body are without duality and cannot be differentiated (lit., without
discrimination). To neither be surprised or afraid with respect to this is to
24. Superior Excellence Bodhisattva said, The good [actions] of body,
speech, and mind constitute dualities. These three [types of] action all have
the characteristic of the nonconstructed. The bodys characteristic of the non-
constructed is the same as speechs characteristic of the nonconstructed. Speechs
characteristic of the nonconstructed is the same as the minds characteristic of
the nonconstructed. The characteristic of the nonconstructed of these three
[types of] action is the same as the characteristic of the nonconstructed of all
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Chapter IX
dharmas. To be able to be in accord with this wisdom of the nonconstructed

25. Field of Blessings Bodhisattva said, Meritorious action, transgressive
action, and immobility constitute dualities. The real nature of these three
[types of] action is emptiness. Emptiness is without meritorious action, trans-
gressive action, and immobility. Not to generate these three [types of] action
26. Flower Ornament Bodhisattva said, The generation of dualities
from the self constitutes a duality. To see the real characteristic of the self is
to not generate dualistic dharmas. If one does not abide in dualistic dharmas,
then there is no consciousness. To be without consciousness is to enter the
27. Store of Virtue Bodhisattva said, The characteristics of the attainable
(i.e., the perceptible) constitute dualities. If there is unattainability, then there
is no grasping and forsaking. If there is no grasping and no forsaking, this
is to enter the Dharma gate of nonduality. 551c
28. Superior Moon Bodhisattva said, Darkness and illumination con-
stitute a duality. If there is no darkness and no illumination, then there is no
duality. Why? If one enters into the concentration of extinction, there is no
darkness and no illumination. The characteristics of all the dharmas are also
like this. To enter this with universal sameness is to enter the Dharma gate
of nonduality.
29. Jewel Seal Hand Bodhisattva said, To delight in nirvana and not to
delight in the world constitute a duality. If one does not delight in nirvana
and does not have aversion for the world, then there is no duality. Why? If
there is bondage, then there is emancipation. If there is fundamentally no
bondage, who would seek emancipation? Without bondage or emancipation,
then there is no delighting or aversion. This is to enter the Dharma gate of
nonduality.
30. Crown of Pearls King Bodhisattva said, The correct path and the
heterodox paths constitute a duality. Those who abide in the correct path do
not discriminate between the heterodox and the correct. To transcend this
duality is to enter the Dharma gate of nonduality.
31. Delights in the Real Bodhisattva said, The real and the unreal con-
stitute a duality. To really see is not to see reality, and how much more so
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the not-real? Why? That which the physical eye cannot see can be seen by
the wisdom eye, but this wisdom eye is without seeing and without not-
seeing. This is to enter the Dharma gate of nonduality.
32. After the various bodhisattvas had thus each made their explanations,
[Vimalakrti] asked Majur, How does the bodhisattva enter the Dharma
gate of nonduality?
Majur said, As I understand it, it is to be without words and without
explanation with regard to all the dharmaswithout manifestation, without
consciousness, and transcending all questions and answers. This is to enter
the Dharma gate of nonduality.
33. Majur then asked Vimalakrti, We have each made our own expla-
nations. Sir, you should explain how the bodhisattva enters the Dharma gate
of nonduality.
At this point Vimalakrti was silent, saying nothing.
Majur exclaimed, Excellent, excellent! Not to even have words or
speech is the true entrance into the Dharma gate of nonduality.
When this Discourse on Entering the Dharma Gate of Nonduality was
explained, ve thousand bodhisattvas within the congregation all entered the
Dharma gate of nonduality and attained forbearance of the nonarising of
dharmas.
End of Fascicle Two
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Fascicle Three 552a
Chapter X
The Buddha Accumulation

of Fragrances
1. At this point riputra thought to himself, It is almost noon. What will

all these bodhisattvas eat?
Then Vimalakrti, knowing his thoughts, said, The Buddha has explained
the eight emancipations. You, sir, have accepted them as your practice. How
can you mix up the desire for food and [that of] listening to the Dharma? If
you wish to eat, then just wait a moment. I will provide you with an unprece-
dented meal.
2. Then Vimalakrti entered into samdhi and, using his powers of numi-
nous penetration, manifested to the great congregations that in the upper
direction, past buddha lands as numerous as the sands of forty-two Ganges
Rivers, there was a country called Host of Fragrances, with a buddha named
Accumulation of Fragrances, who currently exists in that world. In comparison
with the world-systems of the other buddhas thoughout the ten directions,
the fragrances [experienced by] the humans and gods of that country are
supreme. In that land, the names rvaka and pratyekabuddha do not
existthere is only the great congregation of pure bodhisattvas, for whom
the Buddha explains the Dharma. In that world all the buildings are made of
fragrance. In doing walking meditation on that fragrant earth, the gardens
are all fragrant. The fragrance of the food there circulates throughout the
immeasurable worlds in the ten directions.
At the time, that Buddha and the bodhisattvas [in that country] were just
sitting together to eat. The gods in attendance [in Vimalakrtis assembly] all
149
exclaimed at the ornament of fragrance, and they all generated the intention
to achieve anuttar samyaksabodhi, making offerings to that buddha and
the bodhisattvas.
Everyone in the great congregations [in Vimalakrtis room] saw this.
3. At that time, Vimalakrti asked the congregation of bodhisattvas, Sirs,
who is able to go get food from that buddha?
Through the inuence of Majurs awesome numinous power, they
all remained silent.
Vimalakrti said, Sir, are you not ashamed for this great congregation?
Majur said, As the Buddha has said, one should not belittle those
of no learning.
4. At this Vimalakrti, without rising from his seat, created by transfor-
mation a bodhisattva whose [thirty-two primary] characteristics and [eighty
subsidiary] marks were radiantly bright, whose glorious presence was par-
ticularly excellent, surpassing all in the assembly. [Vimalakrti] announced
to him, Go to the world in the upper direction where, separated from here
by buddha lands as numerous as the sands of forty-two Ganges Rivers, there
is a country named Host of Fragrances. The buddha [of that country], named
Accumulation of Fragrances, is just sitting down to eat with the bodhisattvas.
Go there, and say as I tell you: Vimalakrti bows his head to the feet of the
World-honored One, and with great respect he inquires immeasurable times
as to whether you might have some slight illness, some slight vexation, and
whether your energies are at peace. He wishes to obtain the leftovers of the
552b World-honored Ones meal, which would be given to accomplish the Buddhas
work in the sah world.
It will cause those who delight in inferior dharmas to disseminate the
great path, and it will also cause the Tathgatas (i.e., Buddha Accumulation
of Fragrances) reputation to be universally known.
5. Then the conjured bodhisattva ascended to the upper direction in front
of the assembly. The entire congregation saw him arrive at that Host of Fra-
grances world and worship at that Buddhas feet. They also heard him say,
Vimalakrti bows his head to the feet of the World-honored One, and
with great respect he inquires immeasurable times as to whether you might
have some slight illness, some slight vexation, and whether your energies
are at peace. He wishes to obtain the leftovers of the World-honored Ones
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meal, which would be given to accomplish the Buddhas work in the sah
world.
It will cause those who delight in inferior dharmas to disseminate the
great path, and it will also cause the Tathgatas reputation to be universally
known.
6. When the great beings there saw the conjured bodhisattva, they
exclaimed that it was unprecedented. Where has this superior person come
from? Where is the sah world? What does he mean, those who delight in
inferior dharmas?
So did they question the Buddha [Accumulation of Fragrances], and
that buddha said, In the lower direction, separated from here by buddha
lands as numerous as the sands of forty-two Ganges Rivers, is a world named
sah. The buddha there is named kyamuni, who exists at present in an evil
age of the ve corruptions. He extensively disseminates the teaching of the
path in order to enlighten those who delight in inferior dharmas. One of his
bodhisattvas is named Vimalakrti, who resides in the inconceivable eman-
cipation and explains the Dharma for the bodhisattvas [of the sah world].
Therefore, he has sent this conjured [bodhisattva] here to praise my name
and extol this land, so that those bodhisattvas will increase their merit.
7. The bodhisattvas there said, How was he able to create this conjured
[bodhisattva]? How great are his powers of merit, fearlessness, and the bases
of numinous [power]?
That Buddha said, [Vimalakrtis powers are] extremely great. He sends
transformations to all the ten directions, where they carry out the Buddhas
work and benet sentient beings.
8. Then Accumulation of Fragrances Tathgata gave his bowl with its
host of fragrances and lled with fragrant food to the conjured bodhisattva.
The nine million bodhisattvas there then all spoke in unison, We wish
to proceed to the sah world to make offerings to kyamuni Buddha. We
also wish to see Vimalakrti and the other bodhisattva congregations.
The Buddha said, You may go.
However, withdraw the fragrance of your bodies, so as not to cause the
sentient beings there to generate thoughts of deluded attachment. Also, you
should forsake your original forms, so as not to cause those seeking to become
bodhisattvas in that country to be ashamed of themselves. In addition, you
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must not harbor feelings of belittlement or thoughts of the hindrances [present

in that world]. Why? The countries of the ten directions are all like space
(i.e., devoid of xed reality). Furthermore, [you should realize] that the bud-
dhas do not completely manifest their pure lands solely in order to convert
those who delight in inferior dharmas.
9. Then, by means of the Buddhas awesome numinous [penetrations]
and Vimalakrtis power, the conjured bodhisattva took the bowl and food
and, accompanied by those nine million bodhisattvas, suddenly disappeared
from that world. In an instant, they arrived at Vimalakrtis house.
552c 10. Vimalakrti then created by transformation nine million lion seats,
excellently ornamented as before, and the bodhisattvas all sat upon them.
The conjured bodhisattva gave the bowl full of fragrant food to
Vimalakrti.
The fragrance of the food wafted through Vail and the [whole]
trimegachiliocosm.
When the brahmans and retired scholars of Vail smelled this fragrance,
their bodies and minds were joyful, and they exclaimed at the unprecedented
[event]. At this, Moon Canopy, the leader of the elders, followed by eighty-
four thousand people, came and entered Vimalakrtis house.
Seeing that the room contained so many lion seats, which were so tall
and broad, with excellent ornamentation, in great joy they all worshiped the
congregation of bodhisattvas and great disciples, then stood to one side. The
earth spirits, sky spirits, and gods of the desire and form realms, smelling
this fragrance, also entered Vimalakrtis house.
11. Then Vimalakrti said to riputra and the other great rvakas, Sirs,
you may eat the Tathgatas food of the avor of sweet dew, which is perfumed
with the limitless intention of great compassion, and which will not be dimin-
ished by its consumption.
12. Another rvaka wondered, There is not much of this food, yet
everyone in the great assembly is supposed to eat!
The conjured bodhisattva said, Do not measure the limitless blessings
and sagacity of the Tathgata with the small merit and small wisdom of a
rvaka! Even were the four seas to dry up, this food would not be exhausted.
Even if everyone ate as much as [Mount] Sumeru for an entire kalpa, we
would never be able to exhaust it. Why? That which is left over from the
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meal of someone who fully possesses the merits of morality, meditation, wis-
dom, sagacity, emancipation, and the vision and hearing of emancipation
can never be exhausted.
13. At this, the bowl of food satised all within the assembly, yet was
unchanged and undepleted. The bodhisattvas, rvakas, gods, and humans
who ate this food became physically peaceful and happy, as if they were all
bodhisattvas who take pleasure in ornamenting their [buddha] countries.
Also, their pores all exuded wondrous fragrances, just like the fragrances of
the trees of the Host of Fragrances country.
14. Vimalakrti then asked the bodhisattvas from the Host of Fragrances
[world], How does Accumulation of Fragrances Tathgata explain the
Dharma?
Those bodhisattvas said, In our land the Tathgata explains [the Dharma]
without words. He simply uses the host of fragrances to make the gods and
humans enter into the practice of the Vinaya. The bodhisattvas each sit beneath
fragrant trees, smelling such wondrous fragrances, from which they attain
the samdhi of the repository of all virtues. Those who attain this samdhi
all become replete in the merits of the bodhisattva.
15. Those bodhisattvas asked Vimalakrti, Now, how does the World-
honored One kyamuni explain the Dharma here?
Vimalakrti said, The sentient beings of this land are obdurate and
difcult to convert, and so the Buddha disciplines them by means of stern
language.
He says, These are the hells, these are the animals, and these are the
hungry ghosts. These are the places of difculty, and these are the places
where the foolish are born.
These are licentious practices of the body, and these are the retributions
for licentious practices of the body. These are licentious practices of the
mouth, and these are the retributions for licentious practices of the mouth. 553a
These are licentious practices of the mind, and these are the retributions for
licentious practices of the mind.
This is to kill sentient beings, and this is the retribution for killing sen-
tient beings. This is to take what is not given, and this is the retribution for
taking what is not given. This is licentiousness, and this is the retribution for
licentiousness. This is false speech, and this is the retribution for false speech.
153
This is slander, and this is the retribution for slander. This is defamation, and
this is the retribution for defamation. This is meaningless speech, and this is
the retribution for meaningless speech.
These are desire and jealousy, and this is the retribution for desire and
jealousy. These are anger and vexation, and this is the retribution for anger
and vexation. These are heterodox views, and this is the retribution for het-
erodox views. This is parsimony, and this is the retribution for parsimony.
This is immorality (lit., breaking the precepts), and this is the retribution
for immorality. This is anger, and this is the retribution for anger. This is lazi-
ness, and this is the retribution for laziness. This is perturbation, and this is
the retribution for perturbation. This is stupidity, and this is the retribution
for stupidity.
This is to be bound by the precepts, this is to maintain the precepts,
and this is to transgress the precepts. This is what you should do, and this is
what you should not do. These are hindrances, and these are not hindrances.
These are transgressions, and these are not transgressions (lit., transcend
transgression). This is pure, and this is deled. This is to have aws, and
this is to be awless. This is the wrong path, and this is the correct path. This
is the conditioned, and this is the unconditioned. This is worldly, and this is
nirvana.
Since the minds of people so difcult to convert are like monkeys, one
must use several types of Dharma to control their minds, so that they can be
disciplined. It is like elephants and horses who are stubborn and uncontrollable,
who can only be disciplined by making them suffer to the bone. Because the
sentient beings [of this world] are obdurate like this, [kyamuni] uses all
sorts of painfully strict language to get [sentient beings] to enter into the
Vinaya.
16. When those bodhisattvas heard this explanation, they all said, How
unprecedented! Thus the World-honored One kyamuni Buddha conceals
his immeasurable autonomous powers and uses that which is enjoyed by the
poverty-stricken to save sentient beings. The bodhisattvas here are also able
to labor and be humble, and it is with immeasurable great compassion that
they have been born in this buddha land.
Vimalakrti said, The bodhisattvas of this land are resolute in their com-
passion for the sentient beings here. Truly, it is as you have said. Thus in a
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single lifetime they benet more sentient beings than you do in that country
(i.e., the Host of Fragrances world) in a hundred thousand kalpas of practice.
Why?
17. This sah world has ten excellent dharmas (i.e., features) that are
lacking in the other pure lands. What are these ten?
(i) The poor are attracted by charity,
(ii) the transgressors are attracted by pure precepts,
(iii) the angry are attracted by forbearance,
(iv) the lazy are attracted by exertion,
(v) the perturbed are attracted by meditation,
(vi) the foolish are attracted by wisdom,
(vii) those who experience the eight difculties are saved by explanation
of how to eliminate difculties,
(viii) those who take pleasure in the Hinayana are saved by the teaching
of the Mahayana,
(ix) those without merit may be saved by the various good roots, and
(x) [the liberation of] sentient beings is constantly being accomplished
by means of the four attractions.
These are the ten.
18. Those bodhisattvas said, How many dharmas do bodhisattvas have
to accomplish in their awless practice in this world to be born in a pure land?
Vimalakrti said, Bodhisattvas accomplish eight dharmas in their aw- 553b
less practice in this world so as to be born in a pure land. What are the eight?
(i) They benet sentient beings without seeking recompense,
(ii) they experience various sufferings in place of all sentient beings,
(iii) they donate all the merit from their actions to others,
(iv) in humility and non-interference they are even-minded toward all
sentient beings,
(v) they view [other] bodhisattvas as if they were buddhas,
(vi) they hear and do not doubt sutras they have not heard before,
(vii) they do not become refractory toward rvakas, and
(viii) they are not jealous of the offerings [received by] others and do
not become haughty over benet to themselves.
In these [eight dharmas] they discipline their minds, always reecting
on their own errors and not proclaiming the shortcomings of others, yet
155
always singlemindedly seeking the various merits. These are the eight dhar-
mas.
When Vimalakrti and Majur explained this Dharma to the great con-
gregation, a hundred thousand gods and humans all generated the intention
to achieve anuttar samyaksabodhi, and ten thousand bodhisattvas attained
the forbearance of the nonarising of dharmas.
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Practices of the Bodhisattva
1. Meanwhile, the Buddha had been explaining the Dharma in the garden of
mrapl. The land there suddenly expanded and became ornamented, and
the entire assembly became gold in color.
nanda asked the Buddha, World-honored One, due to what causes
and conditions are there these propitious responses? This place has suddenly
expanded and became ornamented, and the entire assembly has become gold
in color!
The Buddha told nanda, This is because Vimalakrti and Majur,
together with the great congregations that surround and revere them, will
decide they want to come here. It is in anticipation of this that these propitious
responses have occurred.
2. Just then Vimalakrti said to Majur, We should go together to see
the Buddha, to revere him and make offerings along with the bodhisattvas.
Majur said, Excellent! Let us go. This is just the right time.
Vimalakrti, using his numinous power, lifted the great congregations
together with the lion seats in his right hand and proceeded to where the
Buddha was. When he arrived there he placed them on the ground. He bowed
his head to the Buddhas feet, then circumambulated him seven times. Holding
his palms together singlemindedly, he then stood to one side.
The bodhisattvas all left their seats and bowed their heads to the Buddhas
feet, then circumambulated him seven times, and stood to one side. The great
disciples, akras, Brahms, four heavenly kings, and so on, also all left their
seats to bow their heads to the Buddhas feet, and then stood to one side.
Then the World-honored One, according to custom, requested that the
bodhisattvas all sit once again. They all followed these instructions, and the
congregation sat and became settled.
3. The Buddha said to riputra, Have you seen what this bodhisattva,
this great being, has done with his autonomous numinous power?
157
[riputra said,] Yes, I have seen.

[The Buddha said,] What do you think about it?
[riputra said,] World-honored One, I look upon what has been done
as inconceivable. It is something that my mind cannot gure out and which
my powers cannot even estimate.
4. Then nanda addressed the Buddha, World-honored One, the fragrance
553c I smell now is one I have never experienced before. What fragrance is it?
The Buddha told nanda, This is the fragrance from the pores of those
bodhisattvas.
Then riputra said to nanda, Our pores are also emitting this fra-
grance.
nanda said, Where does it come from?
[riputra] said, This elder, Vimalakrti, brought the leftover meal from
the buddha of the Host of Fragrances country to his house [for us to] eat, and
so all our pores are fragrant like this.
5. nanda asked Vimalakrti, How long will this fragrance last?
Vimalakrti said, Until the food is digested.
[nanda] said, When will the food be digested?
[Vimalakrti] said, The energy of this food will be digested after seven
days.
6. Also, nanda:
(i) If a rvaka who has not yet entered the primary status [of Hinayana
enlightenment] eats this food, it will only be digested after he enters the pri-
mary status.
(ii) If someone who has already entered the primary status eats this
food, it will only be digested after his mind is emancipated.
(iii) If someone who has not generated the intention [to follow the]
Mahayana eats this food, it will only be digested after he has generated that
intention.
(iv) If someone who has already generated the [Mahayana] intention
eats this food, it will only be digested after he has attained forbearance of
the birthlessness of dharmas.
(v) If someone who has already attained forbearance of the nonarising
of dharmas eats this food, it will only be digested after he has reached his
penultimate rebirth.
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(vi) It is as if there were a medicine called superior avor that is

digested only after all the poisons in the body of the person who takes it have
been eliminated.
7. Like this, this food eliminates all the poisons of the afictions and
then is digested.
nanda addressed the Buddha, This is unprecedented! World-honored
One, can fragrant food perform the Buddhas work like this?
The Buddha said, Just so, just so, nanda.
8. There are buddha lands where the illumination of the Buddha performs
the Buddhas work, or where the bodhisattvas perform the Buddhas work,
or where conjured persons created by the Buddha perform the Buddhas work,
or where the bodhi tree performs the Buddhas work, or where the Buddhas
clothing and bedding perform the Buddhas work, or where food performs
the Buddhas work, or where groves and pavilions perform the Buddhas work,
or where the thirty-two characteristics and eighty subsidiary marks perform
the Buddhas work, or where the Buddhas body performs the Buddhas work,
or where space performs the Buddhas work. Sentient beings respond to these
conditions and are able to enter into the practice of the Vinaya.
9. There are [other buddha lands] where dreams, phantasms, shadows,
echos, images in mirrors, the moon [reected in] water, mirages during times
of heat, and other metaphors perform the Buddhas work; or where sounds,
words, and letters perform the Buddhas work; or where a pure buddha land
is serene and silent, where the wordless, the explanationless, the manifesta-
tionless, the consciousnessless, the unconstructed, and the unconditioned
perform the Buddhas work.
10. Thus, nanda, given the buddhas deployment of the deportments
and their various actions, there is nothing that is not the Buddhas work.
nanda, there may occur these eighty-four thousand gateways of afic-
tion of the four Mras, which trouble sentient beings. 554a
11. The buddhas use these dharmas to perform the Buddhas work
this is called to enter into the Dharma gates of all the buddhas.
When bodhisattvas enter these gates, even if they see all the pure and
excellent buddha lands they do not become happy, do not desire them, and
do not become elated; even if they see all the impure buddha lands, they do
not become sad, do not become hindered, and do not become melancholy.
159
They merely generate pure minds with regard to the buddhas, being joyful
and respectful toward the unprecedented [teachings they encounter].
The merits of the buddhas, the Tathgatas, are universally same, and it
is in order to convert sentient beings that they manifest different buddha
lands.
12. nanda, when you observe the buddhas countries, the lands are
numerous but space is not (i.e., there is only one space). Likewise, when
you observe the form bodies of the buddhas, they are numerous but their
unhindered wisdom is not.
13. nanda, regarding the buddhas form bodies; their awesome char-
acteristics and qualities; their morality, meditation, wisdom, emancipation,
knowledge and vision of emancipation; their powers, fearlessnesses, [and
other] exclusive attributes [of the buddhas]; their great sympathy, great com-
passion, and the practices of the deportments; their lifespan, explanation of
the Dharma, and teaching; and their purication of buddha countries where
they accomplish [the emancipation of] sentient beings
all [the buddhas] are identically replete in all these Buddha-Dharmas.
Therefore, they are called samyaksabuddha, they are called tathgata, they
are called buddha.
nanda, if I were to explain the meanings of these three [Sanskrit]
phrases extensively, you would not be able to experience them completely
even if you had the lifespan of a kalpa! Even if all the sentient beings in the
trimegachiliocosm were, like nanda, paramount in erudition, and retained
them mindfully with dhra, and even if they had lifespans of a kalpa, they
would not be able to experience them completely! Thus it is, nanda, that
the anuttar samyaksabodhi of the buddhas is limitless, and their wisdom
and eloquence is inconceivable!
14. nanda addressed the Buddha, From now on I will not be able to
consider myself erudite.
The Buddha told nanda, Do not become discouraged. Why? I have
explained that you are the most erudite among the rvakas. I did not say
[among the] bodhisattvas. But stop, nanda! The wise should not [attempt
to] evaluate the bodhisattvas. How could the total depth of the ocean be cal-
culated? All the merits of the bodhisattvas meditation, wisdom, dhra,
and eloquence are immeasurable.
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nanda, you [rvakas] have forsaken the practices of the bodhisattva.

The power of numinous penetration that Vimalakrti has manifested on this
one occasion would be impossible for rvakas or pratyekabuddhas to do
by their powers of transformation even in a hundred thousand kalpas.
15. At that time the bodhisattvas who had come from the Host of Fra-
grances world held their palms together and addressed the Buddha, World-
honored One, when we rst saw this land we generated the concept of its
inferiority. Now we are ashamed of ourselves and have abandoned this attitude.
Why? The skillful means of the buddhas are inconceivable. In order to save 554b
sentient beings, they manifest different buddha countries in accordance with
the responses of [sentient beings].
Please, O World-honored One, bestow upon us a bit of your Dharma
as we return to the other world, so that we might remember you.
16. The Buddha told the bodhisattvas, You should learn the teaching
of the emancipation of the exhaustible and inexhaustible. What is the
exhaustible?
It is the conditioned dharmas. What is the inexhaustible? It is the uncon-
ditioned dharmas. If you are bodhisattvas, you should neither exhaust the
conditioned nor abide in the unconditioned.
17. What is it not to exhaust the conditioned? It is neither to transcend
great sympathy nor to forsake great compassion, to profoundly generate the
aspiration to achieve omniscience and never forget it even momentarily. It
is to teach sentient beings without ever becoming tired, to be constantly mind-
ful of following the teaching of the four attractions. It is to defend the correct
Dharma without fear for ones own life, to plant good roots without becoming
fatigued. It is for ones intent to always be on peaceful abiding and ones
skillful means rededicated [to anuttar samyaksabodhi]. It is to seek the
Dharma without tiring and explain the Dharma without parsimony, and to
energetically make offerings to the buddhas.
By doing so one will enter samsara without fear, be without sadness or
joy regarding the various honors and disgraces, not belittle the unlearned and
revere the learned as if they are buddhas, cause those who have fallen into
the afictions to generate correct mindfulness, distantly transcend pleasure
and not consider it valuable, not be attached to ones own pleasure yet celebrate
the pleasure of others, have the concept that being in the dhynas is like
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being in the hells, and have the concept that being in samsara is like being
in a garden or pavilion.
One will have the concept that seeing one coming to make a request is
like [seeing] an excellent teacher, have the concept that to forsake ones
various possessions is to be replete in omniscience, have the concept that to
see transgressors is to generate salvic protection, have the concept of the
pramits (perfections) being ones parents, and have the concept of the
[thirty-seven] factors of enlightenment being ones subordinates. Ones gen-
eration of practices and [planting of] good roots will be limitless. One will
create ones own buddha land with the various ornamentations of the pure
countries [of different buddhas].
Practicing limitless charity, one will become replete in the [thirty-two
primary] characteristics and [eighty subsidiary] marks. Eliminating all evil,
one will purify ones body, speech, and mind. Being born and dying for count-
less kalpas, one will remain courageous [throughout]. Hearing of the immeas-
urable merits and intention of the buddhas, one will never become tired. With
the sword of wisdom one will destroy the bandits of the afictions, and one
will emerge from the skandhas, realms (dhtus), and entrances (yatanas).
One will bear the burden of sentient beings and always make them
become emancipated. With great exertion one will subjugate the armies of
Mra. One will always seek the practice of wisdom of the real characteristic
of no-mindfulness. One will know satisfaction through minimal desire regard-
ing the worldly dharmas. One will seek the supramundane dharmas without
tiring. Yet one will be able to accord with the profane, without either forsaking
the worldly dharmas or breaking the deportments. One will generate the
sagacity of numinous penetration and entice sentient beings [to salvation].
One will not forget what one has heard through the dhra of memory. One
will discriminate well [between] those of the various capacities and eliminate
the doubts of sentient beings. One will expound upon the Dharma without
hindrance, taking pleasure in ones eloquence. One will be pure in carrying
out the ten types of good and experience the blessing of gods and humans.
One will cultivate the four unlimiteds and open up the path to the Brahm
heavens. One will exhort and request [others to] explain the Dharma and be
accordingly joyous in praising its excellence.
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Attaining the Buddhas voice, one will be good in [acts of] body, speech, 554c
and mind. Attaining the deportments of the Buddha, one will profoundly
cultivate the good qualities, with ones practice becoming increasingly excellent.
With the Mahayana teaching, one will become a bodhisattva monk. Without
mental laxity, one will not fail in the host of goods. Practicing a Dharma such
as this, one is called a bodhisattva who does not exhaust the conditioned.
18. What is a bodhisattva who does not abide in the unconditioned?
It is to cultivate [the emancipation of the] empty without taking the
empty as ones realization. It is to cultivate [the emancipations of] signlessness
and wishlessness without taking the signless and the wishless as ones real-
ization. It is to cultivate nonactivation without taking nonactivation as ones
realization. It is to contemplate impermanence without having aversion for
the roots of goodness. It is to contemplate worldly suffering without consid-
ering samsara evil. It is to contemplate no-self while teaching people without
tiring. It is to contemplate extinction without undergoing permanent extinction.
It is to contemplate transcendence while cultivating the good with mind and
body.
It is to contemplate the absence of any refuge while going for refuge
in the dharmas of goodness. It is to contemplate the birthless, yet to bear the
burden for all [sentient beings] using the dharmas of birth. It is to contemplate
the awless, yet not eliminate the aws. It is to contemplate the absence of
any practice, yet to teach sentient beings using the dharmas of practice. It is
to contemplate emptiness and nonexistence, yet not to forsake great com-
passion. It is to contemplate the position of the correct Dharma, yet not to
follow the Hinayana.
It is to contemplate the empty falsity of the dharmas, which are without
solidity, without selfhood, without subject, and without characteristic. It is
not to consider merit, meditation, and wisdom to be in vain when ones
original vow has not been fullled. Practicing a Dharma such as this, one is
called a bodhisattva who does not abide in the unconditioned.
19. Furthermore, in order to be complete in merit one should not abide
in the unconditioned; and in order to be complete in wisdom one should not
exhaust the conditioned.
In order to [achieve] great sympathy and compassion, one should not
abide in the unconditioned; in order to fulll ones original vow, one should
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not exhaust the conditioned. In order to accumulate the medicines of the

Dharma, one should not abide in the unconditioned; in order to bestow med-
icines according [to the needs of sentient beings], one should not exhaust the
conditioned. In order to understand the illnesses of sentient beings, one should
not abide in the unconditioned; in order to extinguish the illnesses of sentient
beings, one should not exhaust the conditioned. O good sirs, a bodhisattva
who cultivates this Dharma does not either exhaust the conditioned or abide
in the unconditioned. This is called the teaching of the emancipation of the
exhaustible and inexhaustible. You should learn this.
20. When those bodhisattvas heard the explanation of this Dharma they
were all extremely happy, and they scattered hosts of wondrous owers of
several colors and fragrances throughout the trimegachiliocosm, making
offerings to the Buddha, this teaching, and the bodhisattvas [of this world].
They bowed their heads to the Buddhas feet and exclaimed at this unprece-
dented [teaching], saying, kyamuni Buddha is able to perform the skillful
means of this excellent practice in this [world]. Saying this, they suddenly
disappeared, returning to that other country.
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Chapter XII
Vision of Akobhya Buddha
1. At this point the World-honored One asked Vimalakrti, When you wish
to see the Tathgata, in what ways do you view the Tathgata?
Vimalakrti said, As if contemplating the real characteristic of my own
bodyso do I view the Buddha. 555a
When I view the Tathgata, he does not come in the past, does not go
in the future, and does not abide in the present.
I neither view him as form, nor view him as the suchness of form, nor
view him as the nature of form. I neither view him as feeling, conception,
process, or consciousness; nor view him as the suchness of consciousness;
nor view him as the nature of consciousness.
He does not arise from the four great elements and is identical to space.
He has no accumulation of the six sensory capacities, and his eyes, ears,
nose, tongue, body, and mind have already passed beyond and are not within
the triple world.
Having transcended the three delements, he is in accord with the
three emancipations. Complete in the three illuminations, he is equivalent
to ignorance.
He is neither the single characteristic nor different characteristics. He
is neither a self-characteristic nor an other-characteristic. He is neither without
characteristics, nor does he grasp characteristics.
He is not of this shore, nor of the other shore, nor of the current [of
samsara] in between, yet he converts sentient beings. I view him in extinction,
yet he is not permanently in extinction. He is neither this nor that, and he
neither uses this nor uses that.
He cannot be understood with wisdom, nor can he be known by con-
sciousness. He is without darkness (i.e., ignorance), without brightness (i.e.,
understanding), without name, and without characteristic. He is without
165
strength, without weakness, and neither pure nor deled. He does not occupy
a region, nor does he transcend the regions.
He is neither conditioned nor unconditioned. He is without manifesting
and without explaining.
He is neither charitable nor stingy, neither observant nor transgressive
[of the precepts], neither forbearant nor angry, neither energetic nor lazy,
neither composed nor perturbed, and neither wise nor foolish. He is neither
sincere nor dissembling, neither coming nor going, neither exiting nor entering.
All the paths of words are eliminated.
He is neither a eld of blessings nor not a eld of blessings. He is neither
one worthy of offerings (i.e., arhat) nor not one worthy of offerings.
He neither grasps nor forsakes; he neither has characteristics nor is
without characteristics.
He is identical to the true limit and equivalent to the Dharma-nature.
He is indescribable, incalculable; he transcends appellations and meas-
ures. He is neither great nor small.
He is neither vision, nor hearing, nor perceiving, nor knowing; he tran-
scends the host of fetters. He is equivalent to the various types of wisdom
and identical to sentient beings. He is without discrimination with regard to
the dharmas.
He is entirely without failing, without impurity, without vexation,
without intentionality (lit., unconstructed), without activation, without gen-
eration, and without extinction; without fear, without sorrow, without joy,
without dislike, and without attachment; without past, without future, and
without present. He cannot be discriminated or manifested using any verbal
explanations at all.
World-honored One, such is the body of the Tathgata, and thus do I
perform its contemplation. To use this contemplation is called the correct
contemplation. If [one uses some] other contemplation, this is called the
incorrect contemplation.
2. riputra then asked Vimalakrti, Where did you die to become born
here?
Vimalakrti said, Are there death and birth in the dharmas as you appre-
hend (lit., attain) them?
riputra said, There are no death and birth [in the dharmas].
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Chapter XII
[Vimalakrti said,] If the dharmas are without the characteristics of

death and birth, why do you ask Where did you die to become born here?
What do you mean? It is as if a magician conjures up a man and a woman
do they die and become born?
riputra said, They do not die and become born.
[Vimalakrti said,] But can you not have heard the Buddha explain that 555b
the dharmas are like conjured characteristics?
[riputra said,] So I have.
[Vimalakrti said,] If all the dharmas are like conjured characteristics,
why do you ask Where did you die to become born here? riputra, death
is the characteristic of the destruction of false dharmas, and birth is the char-
acteristic of continuity of false dharmas. Although bodhisattvas die, they do
not exhaust their roots of goodness, and although they are born they do not
nurture the various evils.
3. Then the Buddha told riputra, There is a country called Wondrous
Joy (Abhirati), where the Buddha is entitled Akobhya (Immovable).
Vimalakrti died in that country prior to being born here.
riputra said, This is unprecedented! World-honored One, this person
is able to forsake a pure land and come take pleasure in this place of great
anger and harm.
Vimalakrti said to riputra, What do you think? When the suns light
appears, is it conjoined with darkness?
[riputra] answered, No. When the suns light appears, the darkness
disappears.
Vimalakrti said, Why does the sun come to Jambudvpa?
[riputra] answered, To illuminate it and eliminate the darkness.
Vimalakrti said, Bodhisattvas are like this. Even though they are born
in impure buddha lands in order to convert sentient beings, they are not there-
fore conjoined with the darkness of stupidity. They merely extinguish the
darkness of the afictions of sentient beings.
4. At this time the great congregation eagerly wished to see the Wondrous
Joy world, Akobhya Tathgata, and his congregations of bodhisattvas and
rvakas.
Knowing what the entire assembly was thinking, [the Buddha] told
Vimalakrti, Good man, on behalf of this assembly, manifest Wondrous Joy
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world, Akobhya Tathgata, and his congregations of bodhisattvas and r-

vakas. The congregations all wish to see them.
Vimalakrti then thought to himself, Without getting up from my seat
I should lift the Wondrous Joy world, including its Iron Ring Mountains;
streams, rivers, oceans, springs; [Mount] Sumeru and the other mountains;
the sun, moon, and stars; the palaces of the gods, dragons, demonic spirits,
and Brahm gods; its congregations of bodhisattvas and rvakas; the cities,
towns, villages, men and women, adults and childen; and even Akobhya
Tathgata with the bodhi tree and its wondrous lotus owers, which are able
to perform the Buddhas work throughout the ten directions. There are three
jeweled stairways from Jambudvpa to the Tuita Heaven, and the gods
descend these jeweled stairways. They all worship Akobhya Tathgata and
listen to his Dharma. The people of Jambudvpa also climb those stairways,
ascending to Tuita to see the gods there.
The Wondrous Joy world is composed of such immeasurable merits,
from the Akaniha Heaven above to the water limit (i.e., the disk of water)
below. I will grasp it in my right hand, as a potter does a wheel, bringing it
into this world like carrying a ower garland, to show all the congregations.
5. Thinking this thought, [Vimalakrti] entered samdhi and manifested
555c the power of numinous transformation. With his right hand he grasped the
Wondrous Joy world and placed it in this land.
6. Those congregations of bodhisattvas and rvakas [in that Wondrous
Joy world], as well as the other gods and humans who had attained numinous
penetration, all said, O World-honored One, who is taking us away? Please
save us!
Akobhya Buddha said, This is not my doing. This is being done through
the numinous power of Vimalakrti.
The others, who had not attained numinous penetration, were unaware
of where they were going.
Although the Wondrous Joy world entered this land, it did not expand
or contract. At this the [sah] world was not constricted, but unchanged from
before.
7. At this point kyamuni Buddha told the great congregations, You
may view the Wondrous Joy world, Akobhya Tathgata, and the ornamen-
tations of that country, and the pure practices of the bodhisattvas and purity
of the disciples.
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Chapter XII
They all said, Yes, we see them.

The Buddha said, Bodhisattvas who wish to attain pure buddha lands
such as this should learn the path that has been practiced by Akobhya Tath-
gata.
When this Wondrous Joy world was manifested, fourteen nayutas of
people in the sah world generated the intention to achieve anuttar samyak-
sabodhi, all wishing to be born in the Wondrous Joy buddha land. kyamuni
Buddha predicted for them, saying, You will be born in that country.
Then the benets in response of having the Wondrous Joy world in this
country were nished, and it returned to its original place, as seen by the
entire congregation.
8. The Buddha told riputra, Did you see this Wondrous Joy world
and Akobhya Buddha?
[riputra said,] Yes, I saw them. World-honored One, I wish that every
sentient being could attain a pure land like that of Akobhya Buddha and
obtain the power of numinous penetration like Vimalakrti.
World-honored One, we have quickly attained good benet, seeing these
people and making offerings directly to them. Those sentient beings who hear
this sutra, either now [while you are] present or after the Buddhas nirvana,
will also attain good benet. How much more so if, after hearing it, they
devoutly understand, accept, recite, explain, and practice according to it!
9. Those who get hold of this sutra will attain the [entire] storehouse
(i.e., treasury) of the Dharma jewel.
If one reads, recites, explains its meaning, or practices according to its
explanation, one will be protected and remembered by the buddhas. To make
offerings to such a personunderstand that this is to make offerings to the
Buddha. To copy and maintain these fascicles of scriptureunderstand that
the Tathgata is present in that room. Those who hear this sutra and are able
to become joyful accordingly will achieve omniscience. If one is able to
devoutly understand this sutra, even just a single four-phrase verse (gth),
and explain it to othersunderstand that such people will immediately receive
a prediction of [their future achievement of] anuttar samyaksabodhi. 556a
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Chapter XIII
Dharma Offering
1. At this time akra Devnm Indra, who was in the great congregation,
announced to the Buddha, World-honored One, although I have listened to
a hundred thousand sutras by yourself and Majur, I had never heard this
scripture of the denitive true characteristic of the inconceivable, autonomous,
numinous penetration.
2. According to my understanding of the meaning explained by you,
if there are sentient beings who hear this sutra and who devoutly understand,
accept and maintain, and read and recite it, they will denitely attain this
Dharma, and will not doubt it. How much more so if they cultivate according
to its explanation! Such people will immediately close off the host of evil
destinations and open the gateways of good. They will always be protected
and remembered by the buddhas. They will subjugate the heterodox teachings
and demolish the vengeful Mras. They will cultivate bodhi and reside peace-
fully in the place of enlightenment. They will walk in the very footsteps the
Tathgata has trod.
3. World-honored One, if there are those who accept and maintain, read
and recite, and cultivate [this sutra] as it has explained, I and my subordinates
will make offerings and serve them.
As to the villages, towns, mountain forests, and wildernesses where
this sutra is found, I and my subordinates will go to those locations in order
to listen to the Dharma. I will cause those who do not yet believe to believe,
and those who already believe will be protected.
4. The Buddha said, Excellent, excellent! Heavenly emperor, it is as
you have spoken. I am happy for you!
This sutra extensively explains the inconceivable anuttar samyaksa-
bodhi of the buddhas of the past, present, and future. Therefore, heavenly
emperor, if good men and women accept and maintain, read and recite, and
171
make offerings to this sutra, that is tantamount to making offerings to the

buddhas of the past, present, and future.
5. Heavenly emperor, even if the entire trimegachiliocosm were lled
with Tathgatas as numerous as the sugar cane, bamboo, reeds, rice, hemp,
and forests, and if a good man or woman were to revere, honor, praise, make
offerings, and provide all their needs for a kalpa or even less than a kalpa,
until after the nirvana of those Tathgatas;
After [the nirvana of those Tathgatas], if he or she erected a stupa of
the seven treasures above the relics of every one of those Tathgatas bodies,
as long and wide as a single fourfold world and as tall as the Brahm heaven,
[with each stupa constituting] a eld ornamented with all [manner of] owers,
incense, garlands, banners, and musicians, paramount in most subtle wonder;
and
If [that good man or woman] made offerings to [these stupas] for a
kalpa or less than a kalpa
What do you think, heavenly emperor? Would the blessings planted
by that person be great or not?
akra Devnm Indra said, They would be great, World-honored One!
One could not fully explain their merit, even in a hundred thousand kois of
kalpas.
6. The Buddha told the heavenly emperor, You should understand, the
good man or woman who hears this scripture of the inconceivable emanci-
pation and who devoutly understands, accepts, recites, and practices it will
have blessings even greater than the former person.
Why? The enlightenment of all the buddhas is born from this. The char-
556b acteristic of bodhi is immeasurable, and based on this the blessings are
immeasurable.
7. The Buddha told the heavenly emperor, At a time immeasurable
asakhyeyas of kalpas in the past, there was a buddha named Medicine King
(Bhaiajyarja), a Tathgata, Arhat, Fully Enlightened One, One Endowed
with Wisdom and Conduct, Well-gone One, Knower of the World, Supreme
Master of Discipline, Teacher of Gods and Humans, Buddha, and World-
honored One. His world was called Great Ornamentation. His kalpa was
called Ornamentation.
That buddhas lifespan was twenty small kalpas.
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Chapter XIII
He had a rvaka sangha of thirty-six kois of nayutas [of members],

and a bodhisattva sangha of twelve kois.
Heavenly emperor, at the time there was a wheel-turning sage king
named Jeweled Canopy, who was endowed with the seven treasures [of the
cakravartin] and ruled the fourfold world. The king had one thousand sons,
who were handsome, courageous, and able to subjugate their enemies.
8. At the time Jeweled Canopy and his subordinates made offerings to
Medicine King Tathgata, providing all that he needed for a full ve kalpas.
After ve kalpas he told his thousand sons, You should also make offerings
to the Buddha with a profound mind, like me. Then the thousand sons, accept-
ing their fathers order, made offerings to Medicine King Tathgata, and they
provided for his needs for another full ve kalpas.
9. One of those sons, named Moon Canopy, sat alone, thinking Might
there be some offering that would exceed even this?
Through the Buddhas numinous power, a gods voice was heard from
space, Good man, the offering of the Dharma surpasses all other offerings.
[Moon Canopy] then asked, What is an offering of the Dharma?
The god said, You may go ask Medicine King Tathgata. He will give
you an extensive explanation of offerings of the Dharma. Prince Moon
Canopy immediately proceeded to Medicine King Tathgata and bowed to
his feet, then stood to one side and addressed the Buddha, World-honored
One, of all the offerings, offerings of the Dharma are superior. What are offer-
ings of the Dharma?
10. Buddha [Medicine King] said, Good man, offerings of the Dharma
are those made to the profound sutras explained by the buddhas.
In all the worlds, these are difcult to believe in, difcult to accept.
They are subtle and difcult to see, pure and without delement. They cannot
be attained with only discriminative thinking.
They are contained in the storehouse of the Dharma of the bodhisattvas.
They are sealed by the seal of dhra. They take one to [the stage of] non-
retrogression and to the accomplishment of the six perfections.
They discriminate the meanings well, and they accord with the dharma of
bodhi. They are supreme among the host of sutras and induct one into great sym-
pathy and compassion. They transcend the affairs of the hosts of Mras and the
various heterodox views. They accord with the dharma of causes and conditions.
173
11. They are without self, without person, without sentient being, without
lifespan. They [teach the three emancipations of] emptiness, signlessness,
wishlessness and nonactivation.
They are able to make sentient beings take their seat in the place of
enlightenment and turn the wheel of the Dharma.
They are praised by all the gods, dragons, [demonic] spirits (yakas),
gandharvas, and so on.
They are able to make sentient beings enter the store[house] of the
Buddha-Dharma.
They accommodate all the [types of] wisdom of the worthies and sages.
They explain the path practiced by the host of bodhisattvas. They rely on the
meanings of the true characteristic of the dharmas. They illuminate the dhar-
556c mas of impermanence, suffering, emptiness, no-self, and extinction.
They are able to save all sentient beings who commit infractions. They
can render afraid the Mras, heretics, and those attached to desire.
They are praised by all the buddhas, worthies, and sages. They reject
the suffering of samsara and reveal the joy of nirvana. They are explained
by all the buddhas of the ten directions and three periods of time.
One who hears such sutras, and devoutly understands, accepts and
maintains, and reads and recites them, will with the power of skillful means
explain them clearly and with discriminative understanding for sentient
beings. This is because that person will be maintaining and protecting the
Dharma. This is called the offering of the Dharma.
12. Furthermore, when one practices as is explained in the Dharma, one
will be in accord with the twelve [factors of] causes and conditions, transcend
the heterodox views, and attain forbearance of the birthlessness of dharmas.
There is denitively no self and no sentient beings, and within the retributive
results of the causes and conditions there [will be in such persons] no dis-
agreement, no contention, and the transcendence of all the qualities of self.
They will rely on meanings, not on words. They will rely on wisdom,
not on knowledge. They will rely on sutras of comprehensive meaning and
not rely on sutras of incomplete meaning. They will rely on the Dharma and
not rely on a person. They will be in accord with the characteristics of the
Dharma, without anywhere that is entered, without any refuge. Ignorance
will be thoroughly extinguished, and hence the processes will be thoroughly
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Chapter XIII
extinguished. Thus birth will be thoroughly extinguished, and hence old age
and death will be thoroughly extinguished.
If one performs such a contemplation, the twelve [factors of] causes
and conditions will be without the characteristic of being exhausted. One
will not generate views again. This is called the offering of the supreme
Dharma.
13. The Buddha told the heavenly emperor, When Prince Moon Canopy
heard this Dharma from Medicine King Buddha, he attained the forbearance
of compliance. Taking off his jeweled robe and bodily ornaments, he offered
them to the Buddha, saying World-honored One, after your nirvana I will
practice the offering of the Dharma and defend the correct Dharma. Please
use your numinous charisma compassionately, so that I will be able to sub-
jugate the vengeful Mras and cultivate the practices of the bodhisattva.
Knowing the profound thoughts in [the princes] mind, [Medicine King]
Buddha made the prediction, At the very end, you will defend the Dharma
city.
14. [The Buddha told the] heavenly emperor, Prince Moon Canopy
then saw the purity of the Dharma. Hearing the Buddha bestow a prediction
[of future buddhahood] on him, he developed faith and left home. After cul-
tivating the good Dharma with exertion for not very long, he attained the
ve numinous penetrations and became a bodhisattva. He attained dhra
and unending eloquence. After the nirvana of that buddha, using the power
of the numinous penetrations, dhra, and eloquence that he had attained,
he disseminated the wheel of the Dharma that Medicine King Buddha had
turned for a full ten short kalpas. Through his diligent practice and exertion
in defending the Dharma, in that lifetime Moon Canopy bhiku converted a
million kois of people, who became irreversible in their [quest for] anuttar
samyaksabodhi. Fourteen nayutas of people generated the profound inspi-
ration to become rvakas and pratyekabuddhas. Immeasurable sentient
beings gained birth in the heavens.
Heavenly emperor, was not the Prince Jeweled Canopy of that time an
unusual person! As of now he has attained buddhahood and is entitled Jewel
Mirage Tathgata. Those thousand princes became the thousand buddhas of 557a
the bhadrakalpa. The rst achieved buddhahood as Krakucchandra, and the
last will be the Tathgata named Ruci. Moon Canopy bhiku was I myself.
175
15. Thus, heavenly emperor, you should understand this essential point:
the offering of the Dharma excels all other offerings. It is supreme, incom-
parable. Therefore, heavenly emperor, you should use the offering of the
Dharma to make offerings to the buddhas.
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Chapter XIV
Bestowal
1. At this point the Buddha told Maitreya Bodhisattva, Maitreya, I now

bestow on you this Dharma of anuttar samyaksabodhi, which I have accu-
mulated over immeasurable kois of asakhyeyas of kalpas. Sutras of this
type should, during the nal period after my nirvana, be circulated extensively
throughout Jambudvpa by you and others with your numinous power, so
[the Dharma] is not cut off.
Why? In the future time, there will be good men and women, as well
as gods, dragons, demonic spirits, gandharvas, rakasas, and so on, who will
generate the intention to achieve anuttar samyaksabodhi and take pleasure
in the great Dharma. If they are unable to hear sutras such as this, they will
lose its good benet. When people such as this hear these sutras, they must
with great faith and joy realize their rarity and accept them with humility,
explaining them extensively according to the benets that sentient beings
will receive from them.
2. Maitreya, you should understand that bodhisattvas [may] have two
[inferior] characteristics. What are these two? The rst is the fondness for
miscellaneous phrases and literary embellishment. The second is their lack
of fear of penetrating deeply into the actualities of profound meanings.
You should understand that it is novice bodhisattvas who are fond of
miscellaneous phrases and literary embellishment. Those who lack the fear
of entering into profound scriptures that are without delement and without
attachment, and who upon hearing them become pure in mind and accept and
maintain, read and recite, and practice them as explainedyou should under-
stand that these [bodhisattvas] have been cultivating the path for a long time.
3. Maitreya, there are two other dharmas (i.e., characteristics) regarding
how those who are called novices are unable to be denite about the extremely
profound Dharma. What are these two?
177
(i) The rst is that when they hear profound sutras for the rst time,
they become fearful, generate doubts, and are unable to follow [those sutras].
Reviling them and lacking faith in them, they say I have not heard this before.
Where did it come from?
(ii) The second is that, when there are those who defend, maintain, and
explain profound sutras such as these, [the novices] are unable to associate
with [those teachers], make offerings to them, and revere them. Or, at times
they talk about [the teachers] transgressions and errors.
You should understand that those who have these two dharmas are
novice bodhisattvas. They only harm themselves, and they are unable to con-
trol their minds within the profound Dharma.
4. Maitreya, there are two other dharmas concerning bodhisattvas who
557b devoutly understand the profound Dharma, but who still harm themselves
and are unable to attain forbearance of the nonarising of dharmas. What are
these two?
(i) The rst is to belittle novice bodhisattvas and not instruct them.
(ii) The second is to understand the profound Dharma, but with a dis-
crimination that grasps at characteristics.
These are the two dharmas.
5. When Maitreya heard this explanation he addressed the Buddha,
World-honored One, this is unprecedented! It is as you have explained.
I will distantly transcend such evils and maintain the Dharma of anuttar
samyaksabodhi that the Tathgata has accumulated over innumerable
asakhyeyas of kalpas.
If in the future there are good men and women who seek the Mahayana,
I will make certain that they get hold of such sutras. Using their power of
mindfulness, I will cause them to receive and maintain, read and recite, and
extensively explain them for others.
World-honored One, if in the latter age there are those able to receive,
maintain, read, recite, and explain them for others, one should understand
that these will all be established by Maitreyas numinous power.
The Buddha said, Excellent, excellent, Maitreya! It is as you have
explained. I am happy for you!
6. At this all the bodhisattvas held their palms together and addressed the
Buddha, We too, after the Buddhas nirvana, will extensively disseminate
178
Chapter XIV
the Dharma of anuttar samyaksabodhi throughout the countries of the ten

directions. We will also guide those who explain the Dharma and cause them
to obtain this sutra.
7. Then the four heavenly kings addressed the Buddha, World-honored
One, in every place, whether city, village, mountain forest, or wilderness,
where there are those who read and recite and explain these fascicles of scrip-
ture, we will lead our palace retainers in proceeding to those places, to listen
to the Dharma and protect those people. For an area of a hundred yojanas
we will make it convenient [to hear their explanations] without seeking.
8. At this point the Buddha said to nanda, Accept and maintain this
sutra, and disseminate it extensively.
nanda said, Assuredly. I have already accepted and maintained its
essentials. World-honored One, what is the name of this sutra?
The Buddha said,
nanda, this sutra is named the Discourse of Vimalakrti. It is also
called the Dharma Gate of the Inconceivable Emancipation. As such you
should accept and maintain it.
When the Buddha nished explaining this sutra, the Elder Vimalakrti,
Majur, riputra, nanda, and all the great congregations of gods, humans,
and asuras, hearing what the Buddha had explained, rejoiced greatly.
End of Fascicle Three
179
Bibliography
Boin, Sara, trans. The Teaching of Vimalakrti (Vimalakrtinirdea). London: Pali Text
Society, 1976. English translation of tienne Lamottes French translation, listed
below.
Lamotte, tienne, trans. Lenseignement de Vimalakrti. Louvain: Bibliothque du Muson,
1962.
Luk, Charles (Lu Kuan Y), trans. The Vimalakrti Nirdea Stra. Berkeley, CA: Sham-
bhala, 1972.
Nattier, Jan. The Teaching of Vimalakrti [Vimalakrtinirdea]: A Review of Four English
Translations, Buddhist Literature 2 (2000): 234258.
Takasaki, Jikid, and Ksh Kawamura, trans. Yuima-gy, Yuima-gy, Shiyaku Bonten
shomon ky, Shurygon zammai ky [Vimalakrti Sutra, Questions of the Brahm
(Deva) Vieacinti Sutra, and ragama-samdhi Sutra], Monju kyten [Majur
Scriptures] no. 2. Tokyo: Daiz shuppan, 1993.
Thurman, Robert A. F., trans. The Holy Teaching of Vimalakrti: A Mahyna Scripture.
University Park, PA and London: Pennsylvania University Press, 1976.
Watson, Burton, trans. The Vimalakrti Sutra. New York: Columbia University Press,
1997.
181
Glossary
anuttar samyaksabodhi: Complete, perfect enlightenment. See also bodhi.

arhat (one who is worthy of offerings): A saint who has completely eradicated the pas-
sions and attained liberation from the cycle of birth and death (samsara); arhatship
is the highest of the four stages of spiritual attainment in the Hinayana. See also
Hinayana; samsara.
asura: A class of supernatural beings; a demigod.
bodhi: Enlightenment; the state of the highest perfection of wisdom; the state of undeled
purity and eternal bliss.
bodhicitta: Lit., mind (citta) of enlightenment (bodhi), the aspiration or intention to
attain enlightenment undertaken by a bodhisattva in order to help other sentient
beings to liberation. See also bodhisattva.
bodhisattva (enlightenment being): One who has engendered the profound aspiration
to achieve enlightenment (bodhicitta) on behalf of all sentient beings, through the
practice of the perfections (pramits). The spiritual ideal of the Mahayana. See
also bodhicitta; Mahayana; perfections.
bodhi tree: The tree under which a buddha attains enlightenment.
buddhahood: The state of becoming or being a buddha; the goal of the bodhisattva path.
buddha land: A cosmic world or realm in which a particular buddha dwells. Also called
buddha country.
buddha-nature: The potentiality of becoming a buddha; the essential nature of a buddha
inherent in all sentient beings.
deva: A class of supernatural beings; a god or divine being.
dhra: Generally, a powerful verbal incantation or mantra; also, to hold, as a container
for good spiritual qualities. In earliest Mahayana texts the term refers to a mnemonic
device for the recollection of Buddhist doctrine.
dharma: Any phenomenon, thing, or element; the elements that make up the perceived
phenomenal world.
Dharma: The truth, law; the teachings of the Buddha.
183
Glossary
Dharma body (dharmakya): The manifestation of the Buddha as ultimate reality or

suchness. See also suchness.
Dharma-nature: The essential nature of all that exists, same as true suchness and the
Dharma body. See also Dharma body; suchness.
dhyna: Meditation; a state of meditative concentration and absorption.
emptiness (nyat): The absence of substantiality or inherent existence of the self
and all phenomena (dharmas); all dharmas arise only through the dependent
origination of causes and conditions (prattyasamutpda). Direct insight into
emptiness is the attainment of praj (transcendental wisdom). See also dharma;
praj.
enlightenment. See bodhi.
entrances (yatanas): The six sense organs of eyes, ears, nose, tongue, body, and
mind and their six corresponding objectsform, sound, smell, taste, tangible
objects, and mental objects, totaling twelve. See also realms; sense organs;
senses.
evil destiny/destination: Refers to rebirth in one of the three lower realms of samsaric
existence, the realms of animals, hungry ghosts (pretas), or hell. See also sam-
sara.
four continents: According to Buddhist cosmology, the four large land masses in the
ocean around Mount Sumeru, each in one of the cardinal directions, which com-
prise the world of human beings. See also Mount Sumeru.
four correct postures: The four basic physical postures of walking, standing, sitting,
and lying down; a Buddhist practitioner strives to maintain mindfulness in all
of these postures. See also mindfulness.
four elements: The four physical elements that constitute material things (dharmas)
earth, re, water, and wind.
four heavenly kings: The guardian gods of the four cardinal directions, rulers of the
four continents. See also four continents.
four noble truths: The basic doctrine of Buddhism: (1) the truth of suffering, (2) the
truth of the cause of suffering, (3) the truth of the cessation of suffering, and (4)
the truth of the path that leads to nirvana. See also nirvana.
four unlimiteds (brhma-vihras): Four mental states or qualities to be cultivated by
bodhisattvassympathy (maitr), compassion (karu), joy (mudit), and equa-
nimity (upek). Also called four unlimited states of mind.
gandharva: A heavenly musician.
garua: A mythological being in the form of a giant bird.
184
Glossary
Hinayana (Small Vehicle): A term applied by Mahayana Buddhists to various early

schools of Buddhism whose primary soteriological aim is individual salvation.
Hinayana followers are grouped into the two categories of rvakas and pratyeka-
buddhas and there are four stages of spiritual attainment, culminating in arhatship.
See also arhat; Mahayana; non-returner; once-returner; pratyekabuddha; rvaka;
stream-enterer.
kalpa: An eon, an immensely long period of time.
kinara: A class of mythological beings, half bird and half human, that make celestial
music.
lions roar: A metaphor for great eloquence in teaching the Dharma.
Mahayana: (Great Vehicle): A form of Buddhism that developed in India around
100 B.C.E. and which exalts as its religious ideal the bodhisattva, great beings
who aspire to enlightenment on behalf of all sentient beings. See also bodhi-
sattva.
mahoraga: A class of snake-like mythological beings.
Maitreya: The future Buddha, currently still a bodhisattva. See also bodhisattva.
Majur: The bodhisattva who represents wisdom. See also bodhisattva.
Mra: The Evil One, the personication of the realm of desire; a symbol of the afic-
tions that hinder progress on the path to buddhahood.
mindfulness: A fundamental Buddhist practice of maintaining awareness and clear
observation during all ones activities, physical or mental, in order to bring the
mind under control and to a state of rest and provide a stable basis for more pro-
found knowledge and insight.
Mount Sumeru: In Buddhist cosmology, the highest mountain rising from the center
of the world, surrounded by an ocean in which the four continents that comprise
the world of human beings are situated. See also four continents.
nirvana: Liberation from samsara, a state in which all passions are extinguished and
the highest wisdom attained; bodhi, enlightenment. See also bodhi; samsara.
non-returner (angmin): The third of the four stages of spiritual attainment in the
Hinayana; one who has attained this stage is no longer subject to rebirth in the
realm of desire. See also Hinayana; triple world.
once-returner (sakdgmin): The second of the four stages of spiritual attainment
in the Hinayana; one who has attained this state is subject to rebirth only once
in each of the three realms of the triple world before attaining nirvana. See also
Hinayana; nirvana; triple world.
One Vehicle (ekayna): The Buddha vehicle, the Mahayana teaching that leads to
complete enlightenment and attainment of buddhahood, contrasted with the
185
Glossary
teachings of the two Hinayana vehicles. The One Vehicle includes and transcends
all three vehicles of the rvaka, pratyekabuddha, and bodhisattva paths. See
also vehicle.
pramit. See perfections.
perfections (pramits): Six qualities to be perfected by bodhisattvas on their way
to complete enlightenment(1) charity or giving (dna), (2) discipline or morality
(la), (3) forbearance or patience (knti), (4) exertion or perseverance (vrya),
(5) meditation (dhyna), and (6) wisdom (praj). See also bodhisattva.
praj: Transcendental, liberative wisdom; one of the perfections. See also perfections.
Prtimoka: A part of the Vinaya which contains the disciplinary rules for monastics.
See also Vinaya.
pratyekabuddha (solitary enlightened one): One of the two kinds of Hinayana sages,
along with rvakas, who seek to reach the stage of arhat and attain nirvana. A
pratyekabuddha attains liberation through direct observation and understanding
of the principle of dependent origination without the guidance of a teacher, and
does not teach others. See also arhat; Hinayana; nirvana; rvaka.
psychophysical elements, forces (skandhas): The ve elements of form, feeling, con-
ception, mental process, and consciousness which comprise the personality and
give rise to the mistaken view of a permanent, inherent self.
rakasa: A type of demon.
realms (dhtus): The realms of sensory experience brought about by the interaction
of the six sense organs with their corresponding objects, and their resulting con-
sciousnesses, totaling eighteen. See also entrances; sense organs; senses.
kyamuni: The historical Buddha, who lived in India in the fth century B.C.E. and
whose life and teachings form the basis for Buddhism.
samdhi: A mental state of concentration, focusing the mind on one point; also a tran-
scendent mental state attained by the repeated practice of concentration.
samsara: The cycle of existence, the continuous round of birth and death through
which beings transmigrate; the world of suffering, contrasted with the bliss of
nirvana. See also nirvana.
samyaksabuddha: One who has attained complete, perfect enlightenment (anuttar
samyaksabodhi). See also anuttar samyaksabodhi.
riputra: A principal disciple of the Buddha. In several Mahayana sutras such as the
Vimalakrti Sutra the gure of riputra serves as an example of the inferior
learning and understanding of the Hinayana rvaka path.
sense organs: The six sense organs of the eyes, ears, nose, tongue, body, and mind.
See also entrances; realms; senses.
186
Glossary
senses: The sense perceptions that correspond to the six sense organsvisual, auditory,
olfactory, gustatory, tactile, and mental perceptions. See also entrances; realms;
sense organs.
skillful means (upya): The various methods and means used by buddhas and bodhi-
sattvas to guide and teach sentient beings, adapted to their different capacities.
ramaa: Mendicant, monk; another name for a Buddhist monk, originally applied
to those who maintained an ascetic practice.
rvaka (auditor): Originally, a disciple of the Buddha, one of those who heard him
expound the teachings directly; later, the term came to refer to one of the two
kinds of Hinayana followers, along with pratyekabuddhas, to distinguish them
from followers of the Mahayana. See also Hinayana; Mahayana; pratyekabuddha.
stream-enterer (srota-panna): The rst of the four stages of spiritual attainment in
the Hinayana; one who has entered the stream of the Dharma by destroying var-
ious wrong views. See also Hinayana.
suchness: Ultimate reality; the state of things as they really are. Insight into the
suchness of all phenomena, i.e., as empty of inherent self-existence, arising only
through dependent origination, is perfect wisdom (praj). See also emptiness;
praj.
sutra: A Buddhist scripture, a discourse of the Buddha. Capitalized, the term refers
to one of the three divisions of the Tripiaka. See also Tripiaka.
Tathgata: An epithet for a buddha, meaning one who has gone to (gata) and come
from (gata) suchness (tath), i.e., the embodiment of the truth of suchness. See
also suchness.
tathgatagarbha: Lit., the womb (garbha) of the Tathgata, the inherent capacity
for buddhahood within all sentient beings. See also buddhahood; Tathgata.
Three Jewels: Buddha, Dharma (the teachings), and Sangha (the monastic community).
Also called the three refuges.
Tripiaka: The three divisions or baskets (piakas) of the Buddhist canon: the Sutras,
discourses and teachings of the Buddha; the Vinaya, codes of monastic discipline;
and the Abhidharma, scholastic treatises on the Buddhist teachings.
triple world: The three realms of samsaric existence: the realm of desire (kmadhtu),
i.e., the world of ordinary consciousness accompanied by desires; the realm of
form (rpadhtu), in which desires have been eliminated but the physical body
remains; and the formless realm (rpyadhtu), in which the physical body no
longer exists. See also samsara.
universal ruler (cakravartin): The ideal king, as conceived of in Indian philosophy.
Also called wheel-turning sage king.
187
Glossary
vehicle (yna): The various Buddhist paths of practice. The Hinayana comprises the
two vehicles of the rvaka and pratyekabuddha, contrasted with the bodhisattva
vehicle of the Mahayana. See also Hinayana; Mahayana; One Vehicle; pratyeka-
buddha; rvaka.
Vinaya: Precepts and rules of conduct for monastics; along with the Abhidharma and
the Sutras, one of the three divisions of the Tripiaka. See also Tripiaka.
yaka: A type of demon.
188
Index
A Amitbha 129
Amityurdhyna-stra 61
Abhirati. See Wondrous Joy world
mrapl 69, 157
Accumulation of Eloquence 70
angmin. See non-returner
Accumulation of Fragrances 149, 150,
nanda 49, 50, 51, 95, 96, 157
151, 153
Anthapiikas Park 9
Accumulation of Jewels 70
anger 77, 88, 113, 123, 128, 133, 134,
Accumulation of Wisdom 70
154, 167
Achievement of All Benets 129
animals 13, 133, 140
act(s), action(s), activity(ies) (see also
Aniruddha 91, 92
deed) 20, 24, 25, 26, 28, 35, 36, 44,
anuttar samyaksabodhi (see also
60, 81, 131, 152, 143, 155, 159
enlightenment, complete) 17, 29, 62,
completion of 25, 28
75, 79, 84, 87, 88, 90, 91, 92, 93, 94,
of conversion 131
95, 97, 98, 101, 102, 103, 105, 106,
deled, immoral 14, 26
113, 115, 121, 122, 129, 131, 149,
four all-embracing 13
150, 156, 160, 161, 169, 171, 175,
good 6, 22, 23, 146, 163
177, 178, 179
meritorious 6, 146, 147
arhat(s), arhatship (see also sage, sagely)
pure 26, 72
24, 25, 26, 27, 28, 29, 35, 37, 43, 44,
ten evil 134
47, 123, 124, 131, 166
three types of 146, 147
art(s) 20, 60, 153
transgressive 146147
aspiration(s) 14, 15, 45, 50, 90, 144, 161
Adorned Purity 92
assembly(ies) (see also congregation) 14,
affection(s) 89, 100, 108, 112, 114, 125,
49, 59, 71, 88, 97, 102, 103, 105, 107,
134
150, 143, 149, 150, 153, 157, 167
afiction(s) 63, 69, 85, 88, 89, 98, 100,
charity 103, 104, 105
102, 105, 110, 113, 124, 126, 127,
great 51, 79, 115, 152
134, 149, 151, 159, 161, 162, 167
of the three vehicles (see also sangha)
aggregation(s), empty (see also non-
29
aggregation) 83, 87, 102
asuras 51, 71, 120, 179
Ajita Keakambala 89
attachment(s) 82, 94, 98, 110, 112, 114,
Akaniha Heaven 168
151, 166, 177
Akobhya 60, 129, 165, 167, 168, 169
deled 117, 133
189
Index
attainment (see also nonattainment) 6, 27, mind of (see also bodhicitta) 76, 99
28, 97, 111, 124, 128, 131 bodhicitta (see also bodhi, mind of;
Attains Great Strength 71 enlightenment, intention for) 5, 76,
Autonomous Dharma 143 99, 102
Autonomous Dharma King 70 Bodhiruci 5
Autonomous King 70 bodhisattva(s) 5, 6, 14, 18, 26, 27, 59, 61,
autonomy 26, 28, 47, 72, 103, 114 69, 7576, 77, 78, 88, 93, 95, 97, 101,
Autonomy of Meditation King 70 102, 103, 105, 106, 107, 108, 109, 110,
Avalokitevara 71 111, 112, 113, 117, 119, 120, 121, 122,
aversion 104, 110, 112, 133, 147, 163 123, 124, 125, 126, 127, 129, 131, 133,
yatana. See entrance 134, 150, 152, 153, 143, 144, 148, 149,
Ayodhy 9 150, 151, 152, 153, 154, 155, 156, 157,
158, 159, 160, 161, 163, 164, 167, 168,
B 169, 173, 174, 175, 177, 178
bandit(s) 83, 102, 124, 151, 162 beginner, novice 119, 177, 178
beauty 6, 11 conjured 150, 151, 152
beggar(s), begging 87, 88, 103, 105, great 60, 107
106, 122 mahsattvas 46
being (see also nonbeing) 70 path 5, 60, 115
being(s) (see also great being; living powerful 25, 26, 37, 47
being; sentient being) 5, 11, 13, 59, practice(s) 5, 113115, 157, 161, 168,
61, 62, 72, 127, 151, 152, 153, 141 175
benet(s) 13, 14, 17, 22, 44, 47, 60, 61, realms 24
62, 70, 74, 76, 82, 88, 94, 102, 103, stages 26
113, 126, 149, 151, 153, 140, 151, vows 15, 17
155, 169, 177 bodhi tree 73
Bhaiajyarja. See Medicine King body(ies) 10, 20, 21, 22, 26, 43, 46, 62,
bhiku(s) (see also monk) 69, 71, 79, 90, 70, 82, 83, 85, 86, 88, 95, 98, 104, 109,
91, 92, 93, 97, 175 110, 111, 113, 114, 115, 117, 119, 121,
bhiku. See nun 123, 126, 127, 130, 134, 151, 145, 146,
birth(s) 25, 45, 112, 114, 150, 163, 167, 151, 152, 153, 159, 163, 175
175 buddha, of the Buddha, Tathgata 10,
birth and death (see also rebirth; samsara) 21, 49, 83, 84, 95, 118, 121, 159,
21, 2829, 35, 45, 86, 131, 166, 167 160, 166, 172
birthless, birthlessness 97, 158, 163, 174 Dharma 21, 28, 29, 3536, 44, 46, 50,
Black Mountains 72 83, 95
blessing(s) 22, 50, 82, 88, 89, 95, 101, female 130
105, 110, 126, 144, 152, 162, 166, 172 form 160
bodhi (see also enlightenment) 9899, mind-made 25, 26, 36
100, 104 of a Nryaa 134
characteristic of 98, 104 of wisdom 10
190
Index
body, life, and wealth 15, 21, 22, 101, 104 158, 159, 160, 161, 162, 169, 171,
body, speech, and mind 20, 163 172, 173, 174, 175, 176
Boin, Sara 64, 181 body(ies) 118, 121, 160
bond(s), bondage 89, 105, 112, 113, 144, female 6
147 power(s) 115
Brahm(s) 81, 92, 107, 119, 128, 129, 157 merit(s) 160, 162
gods 82, 168 vehicle 29
heaven(s) 162, 172 wisdom 75, 78, 105, 115
king(s) 71, 92, 121, 153 Buddha-Dharma(s) 21, 36, 37, 45, 82,
world 114 101, 115, 127, 128, 149, 160, 174
brahman(s) 82, 83, 95, 103, 105, 152 Buddha, Dharma, and Sangha (see also
Brahms Net 71 Three Jewels) 69, 89, 146
brhma-vihras. See four unlimiteds; buddhahood 5, 6, 21, 62, 76, 77, 97, 98,
mind, four unlimited states of 105, 111, 113, 115, 125, 149, 175
Buddha (see also kyamuni; Tathgata; path of 81, 88, 115, 133, 134, 152, 141
World-honored One) 5, 6, 9, 11, 13, buddha country(ies), land(s), realm(s)
14, 15, 17, 18, 21, 22, 23, 24, 44, 46, 11, 35, 69, 70, 75, 76, 78, 79, 92, 102,
47, 49, 50, 51, 69, 71, 72, 73, 74, 75, 105, 108, 112, 115, 118, 120, 121,
77, 78, 79, 81, 85, 87, 88, 89, 90, 91, 129, 152, 149, 150, 151, 153, 154,
92, 93, 94, 95, 96, 97, 99, 101, 102, 159, 160, 161, 162, 167, 169
103, 105, 106, 107, 112, 117, 118, 121, buddha-nature 6
128, 130, 131, 134, 151, 146, 149, 150, Buddhvatasaka-stra. See Flower
151, 152, 153, 157, 158, 159, 160, 161, Garland Sutra
163, 164, 165, 167, 169, 171, 172, 173, Buddhism, Buddhist(s) 6, 59, 60, 61, 62,
175, 177, 178, 179 64
body, Dharma body 44, 83, 84, 95 canonical sources, canon(s) 5, 64
eighteen exclusive attributes of 70, 74 literature, scriptures, text(s) 5, 6, 60,
merit(s) 10, 128, 129 61
nirvana 169, 178
power(s) 17, 72, 74, 79, 173 C
skillful means of 24 cakravartin (see also king, wheel-turn-
teaching(s) 18, 51 ing; universal ruler) 92, 95, 173
wisdom 26, 70, 134, 140 campaka 128
womb of. See tathgatagarbha Candir 9
words 44, 46 capacity(ies) 62, 69, 74, 121, 162
work 150, 151, 159, 168 sensory. See sensory, capacities
buddha(s) 5, 6, 11, 17, 21, 23, 37, 46, causality 128
48, 49, 50, 60, 69, 72, 76, 81, 88, 90, cause(s) 47, 108, 125, 150
94, 98, 107, 109, 118, 119, 120, 121, causes and conditions 72, 83, 134, 157,
124, 125, 129, 130, 131, 149, 150, 173, 174
152, 141, 149, 150, 151, 152, 155, twelve factors of 174, 175
191
Index
Chan 59 concentration(s) 27, 69, 72, 76, 81, 82,

characteristic(s) 71, 75, 86, 87, 88, 89, 84, 88, 89, 90, 114, 115, 125, 137
90, 92, 93, 98, 104, 105, 108, 109, of extinction 85, 124, 147
118, 120, 124, 128, 130, 143, 144, concept(s), conception, conceptualization
145, 146, 147, 160, 162, 163, 165, 10, 110, 111, 117, 120, 138, 144, 145,
166, 167, 174, 175, 177, 178 161, 162, 165
of bodhi 98, 104, 172 confused 126, 127
of the dharmas 69, 72, 75, 89, 115, erroneous, false 43, 93, 98, 110
147, 174 Conch Crest 78
of mind 93, 104, 144, 146 condition(s), conditioning forces (see
self-, of the self 147, 165 also causes and conditions) 24, 43,
single 89, 105, 143144, 146, 165 63, 83, 86, 98, 159
thirty-two primary (see also thirty-two four (see also four noble truths) 31
primary characteristics, marks) 70, conditioned 20, 26, 27, 35, 39, 41, 43,
102, 105, 115, 134, 151, 150, 159, 118, 154, 161, 163, 164, 166
162 dharmas 79, 94, 100, 104, 161
true 91, 107, 171, 174 generation 70, 100, 114
Characteristic of Sumeru 118 noble truth(s) 35, 39, 44
Characteristic of Wisdom 145 Confucian 60
charisma, charismatic 6, 69, 71, 78, 175 congregation(s) (see also assembly) 59,
charity (see also dna; giving) 69, 76, 69, 71, 72, 73, 74, 105, 107, 117, 122,
84, 88, 99, 102, 103, 104, 105, 125, 136, 143, 148, 150, 151, 152, 157,
146, 162 167, 168, 169
child, children 60, 82, 108, 124, 168 great 69, 71, 72, 108, 149, 150, 156,
chiliocosm (see also trimegachiliocosm) 157, 167, 168, 171, 179
73 consciousness(es) 43, 47, 86, 113, 134,
China vii, 61 145, 146, 147, 148, 159, 165
Chinese 5, 59, 60, 61, 62, 63 six sense 45
language 60, 62, 63, 64 Constant Exertion 71
Chinese Buddhist Electronic Text Asso- Constantly Lamenting 70
ciation (CBETA) 64 Constantly Lowered Hand 70
Chntae. See Tiantai school Constantly Raised Hand 70
commentary(ies) 6, 60, 61, 62, 63 constellations (see also stars) 120
common people, person (see also ordinary Contemplates the Sounds of the World.
people, person) 14, 25, 43, 82 See Avalokitevara
compassion (see also four unlimiteds) 5, contemplation 27, 84, 86, 100, 104, 112,
77, 84, 87, 100, 112, 125, 136, 154 115, 125, 166, 175
great 19, 29, 87, 104, 105, 108, 111, conversion 44, 99, 100, 131
112, 125, 128, 129, 134, 152, 154, convert(s), converted, converting 5, 22,
160, 161, 163, 173 49, 75, 82, 125, 128, 136, 138, 139,
152, 153, 154, 160, 165, 169, 175
192
Index
Crown of Pearls King 147 110111, 113, 114, 115, 118, 126,
Crown of Virtue 143 127, 128, 130, 135, 136, 143, 144,
145, 146, 147, 148, 155, 159, 162,
D 163, 166, 167, 173, 174, 179, 178
dna (see also charity; giving) 20, 69, 76 birthlessness 158, 174
dna-pramit. See perfection, of charity, characteristic(s) of 69, 72, 75, 89, 147,
giving 174
Daosheng 62, 63 conditioned 79, 94, 100, 104, 161
darkness 103, 147, 165, 167 eight 12930, 134, 15556
death (see also birth and death; old age, false, inferior 150, 151, 152, 167
illness, and death) 6, 21, 25, 45, 100, good 84, 103, 104, 105, 126, 163
131, 134, 166, 167, 175 nonarising of 69, 79, 81, 99, 131, 143,
deed(s) (see also act, action, activity) 148, 156, 158, 178
ve, of interminable retribution 133 pure, purity of 84, 89, 115, 124
good, virtuous 11, 13, 14, 15, 18, 19, 22 ten excellent 155
delement(s) 24, 25, 26, 2728, 36, 46, three perduring 101, 104
47, 51, 63, 78, 79, 83, 86, 93, 102, unconditioned 94, 135, 161
129, 133, 143, 165, 173, 177 Dharma (see also Buddha-Dharma;
active 25, 26, 27 Buddha, Dharma, and Sangha; True
latent 25, 31 Dharma) 5, 6, 9, 10, 13, 14, 15, 18, 19,
of the mind 10, 27, 46 21, 22, 23, 29, 30, 31, 36, 44, 46, 47,
stages of 25, 26, 31 48, 49, 51, 60, 69, 70, 71, 72, 73, 74,
stores of 31, 35, 36, 37 77, 78, 82, 83, 84, 85, 86, 87, 89, 90,
virulent 27, 28, 36, 46 91, 92, 94, 96, 99, 100, 101, 102, 103,
Delights in the Real 147 104, 105, 107, 112, 113, 115, 117118,
desire(s) 20, 60, 82, 102, 104, 113, 114, 121, 124, 127, 128, 129, 134, 136, 137,
120, 125, 126, 133, 134, 140, 141, 139, 141, 146, 149, 151, 153, 154, 156,
149, 154, 159, 162, 174 157, 160, 161, 162, 163, 164, 168, 171,
ve 11, 101, 102, 103, 127, 134, 135, 174, 175, 177, 178, 179
140 body(ies) of (see also Dharma body)
for existence 26 83, 95
realm 117, 152 charity of 104, 105, 125
destination(s), destiny(ies) 100, 134 city 69, 175
evil 11, 13, 70, 77, 89, 111, 171 correct 69, 82, 88, 94, 104, 129, 161,
ve 70, 94 163, 175
Destroyer of Mra 71 dew of 70, 137
deva. See god eye(s) 79, 90
dhra(s) 69, 81, 134, 136, 160, 162, gate(s) 81, 14348, 159
173, 175 Hinayana, rvaka 90, 113, 128, 129,
dharma(s) 46, 72, 75, 77, 79, 86, 88, 89, 130
90, 91, 93, 97, 98, 99, 100, 104, 105, jewel(s) 70, 169
193
Index
Dharma (continued) doubt(s), doubting 9, 35, 51, 74, 92, 93,

joy in, of 102, 103, 136 155, 162, 171, 178
mother 6, 19 dragon(s) (see also nga) 71, 72, 73,
offering(s) 171, 173, 174, 175, 176 119, 120, 122, 128, 168, 174, 177
storehouse 129, 173 dualistic, duality(ies) 91, 92, 111, 143,
wheel of 14, 69, 73, 115, 174, 175 144, 145, 146, 147
Dharma body 21, 28, 29, 35, 36, 44, 46,
50 E
Dharma Characteristic 70 earth (see also four elements; great earth)
dharmakya. See Dharma body 23, 28, 79, 83, 109, 135, 138, 139,
Dharma King (see also Buddha) 10, 28, 145, 149, 152
49, 72, 74 East Asia, East Asian 60, 61, 62
Dharma-nature 86, 98, 114, 166 eighteen exclusive attributes 70, 74, 84,
Dharma Prince. See Majur 100
dhtu. See realm eighty subsidiary marks 70, 102, 105,
dhyna(s) (see also meditation) 20, 69, 115, 134, 137, 150, 159, 162
76, 140, 161 ekayna. See One Vehicle
four 137 elder(s) 13, 71, 72, 75, 79, 81, 82, 83,
dhyna-pramit. See perfection, of 84, 94, 103, 104, 108, 152, 158
meditation eloquence (see also lions roar) 5, 17,
Difcult to Overcome 105, 129 69, 81, 87, 88, 93, 96, 103, 107, 128,
difculty(ies) 89, 99, 122, 153, 155 134, 160, 162, 175
eight 89, 155 Eloquent Sound 70
disciple(s) (see also rvaka) 18, 19, 23, emancipation(s) (see also liberation) 69,
29, 31, 33, 46, 47, 50, 63, 81, 85, 127, 75, 77, 84, 89, 90, 91, 93, 100, 109,
135, 136, 168 112, 114, 119, 128, 136, 137, 144,
great 37, 96, 107, 117, 119, 127, 152, 146, 147, 153, 160, 161, 163, 164
157 eight 88, 137, 149
vehicle (see also Hinayana) 18, 19 inconceivable 119, 120, 121, 122,
discipline (see also morality; la) 13, 20, 151, 172, 179
23 three (see also emptiness, signlessness,
perfection of. See perfection, of disci- and wishlessness) 102, 112, 114,
pline, morality 146, 165, 147
discrimination 86, 109, 126, 127, 143, emptiness 37, 46, 62, 86, 91, 100, 104,
146, 166, 178 109, 111, 114, 121, 125, 136, 144,
divine 60 145, 147, 163, 174
eye 92 meaning of 37, 50, 91
music 14 wisdom of 31, 37
ngas 49 emptiness, signlessness, and wishlessness
doctrinal, doctrine(s) 5, 59, 61, 62 (see also emancipations, three) 112,
donor(s) 89, 105 114, 146, 174
194
Index
enlightenment 26, 44, 50, 73, 85, 94, experience 73, 94, 104, 111, 114, 143
115, 123, 136, 137, 140, 141, 172 extinction (see also generation and
complete, perfect, ultimate, unsurpass- extinction; nirvana) 23, 28, 31, 73,
able (see also anuttar samyak- 89, 91, 97, 98, 115, 117, 124, 137,
sabodhi) 17, 25, 29, 30, 31, 62, 143, 145, 146, 163, 165, 166, 174
75, 76, 102, 13536 of the body 110, 146
factors of 102, 115, 136 concentration of 85, 124, 147
Hinayana, Hinayanist 62, 97, 135, 158 of the senses 45
intention for, thought of (see also of suffering (see also four noble truths)
bodhicitta) 5, 102, 103, 136 27, 35, 36, 37, 41, 43, 44, 117
place of 99101, 102, 137, 171, 174 eye(s) 72, 86, 101, 122, 145, 147, 165
thirty-seven factors of 77, 84, 85, 100, of the arhat 47
162 Dharma 79, 90, 118
-wisdom 26, 27, 28 divine 92
entrance(s) 98, 117, 123, 134, 162 ve 94
equanimity (see also four unlimiteds) of truth 22, 46
77, 84, 100, 104 wisdom 147
Equivalent Contemplation 70
Equivalent-Inequivalent Contemplation F
70 faculty(ies) 28, 77, 81, 87, 91
eternalism (see also nihilism) 43 dull 90, 114
evil(s) 11, 46, 73, 94, 95, 102, 162, 163, ve 94, 114
167, 178 sharp 90, 114
actions, ten 134 faith 9, 30, 47, 70, 82, 175, 177, 178
age of the ve corruptions 96, 151 fault(s) 10, 26
destinations, destinies 11, 13, 70, 77, fear(s), fearful 24, 28, 70, 90, 100, 101,
89, 111, 171 102, 127, 133, 134, 140, 161, 166,
Evil One(s) (see also Mra) 22, 26, 28, 177, 178
101, 102 fearless, fearlessness(es) 27, 28, 69, 74,
Excellent Constellation 143 81, 138, 140, 151, 160
Excellent Eye 143 four 30, 70, 84, 100, 136
Excellent Jewel 71 feeling (see also skandha) 145, 165
Excellent Mind 144 female (see also gender; woman, women)
exertion(s) (see also perseverance; vrya) 6, 130
69, 74, 76, 77, 81, 83, 99, 110, 114, fetters (see also impediment) 74, 124,
125, 146, 155, 162, 175 135, 166
perfection of. See perfection, of exer- Field of Blessings 146
tion, perseverance liality 82
existence 26, 81, 131, 143 re(s) (see also four elements) 83, 109,
desire for 25, 26 121, 124, 139, 140, 145
realms of 81 ve desires. See desire(s), ve
195
Index
aw(s) 79, 90, 95, 114, 144, 154, 163 four jewel storehouses 6, 19
awless, awlessness 136, 144, 154, four noble truths (see also noble truths)
155, 163 31, 35, 39, 44, 89
ower(s) (see also lotus ower) 14, 127, four responsibilities 18
135, 136, 137, 164, 168, 172 four right efforts 114
heavenly 14, 59, 127 four supernormal abilities 114
Flower Garland Sutra 61 four unlimiteds (see also compassion;
Flower Ornament 71, 147 equanimity; joy; mind, four unlimited
food 79, 87, 88, 89, 90, 122, 137, 139, states of; sympathy) 84, 162
149, 150, 151, 152, 153, 158, 159 four wisdoms. See wisdom(s), four
forbearance (see also knti; patience) fragrance(s), fragrant 60, 87, 128, 129,
69, 76, 81, 82, 99, 100, 102, 123, 125, 149, 150, 151, 152, 153, 158, 159, 164
141, 146, 155, 175 Fragrant Elephant 71
of the nonarising of dharmas 69, 79, Fragrant Mountains 72
81, 99, 131, 143, 148, 156, 158,
174, 178 G
perfection of. See perfection, of for- gandharvas 51, 71, 73, 174, 177
bearance, patience Ganges River(s) 15, 17, 26, 27, 28, 36, 37,
forces, conditioning (see also psycho- 50, 118, 120, 121, 131, 149, 150, 151
physical elements, forces; skandha) garuas 71
24, 63 gth. See verse, four-phrase
form(s) (see also skandha) 10, 15, 22, gender (see also female; woman, women)
25, 26, 77, 79, 86, 87, 109, 117, 120, 6, 59, 62
121, 123, 124, 127, 130, 137, 138, generation 97, 98, 108, 124, 147
145, 151, 160, 165 conditioned 70, 100, 114
realm 133, 152 of practice(s) 77, 99, 162
formless, formlessness 99, 117 generation and extinction 86, 91, 98,
realm 123, 133 117, 137, 143, 166
four all-embracing acts. See act(s), four giving (see also acts, four all-embracing;
all-embracing charity; dna) 13, 20
four attractions 77, 100, 104, 136, 155, perfection of. See perfection(s), of
161 charity, giving
four confusions 134 god(s) 11, 13, 18, 19, 25, 26, 51, 59, 71,
four continents 71, 119 72, 73, 79, 82, 90, 95, 98, 99, 101,
four correct postures 20 103, 107, 115, 118, 119, 122, 128,
four elements (see also earth; re; water; 129, 139, 149, 152, 153, 155, 162,
wind) 83, 102, 109, 110 168, 173, 174, 177, 179
four groups of followers (see also lay- Brahm 82, 167
man; laywoman; monk; nun) 21, 50 goddess(es) 62, 101, 102, 103, 12728,
four heavenly kings 107, 119, 128, 129, 13031
157, 179 Golden Crest 71
196
Index
Golden Mountains 72 Heavenly King 71

good(s), goodness 6, 73, 82, 84, 86, 95, hell(s) 133, 139, 153, 162
99, 114, 126, 144, 163, 169, 171, 175, ve interminable 135
177 heretic(s) 82, 134, 174
actions, acts, deeds 6, 13, 18, 22, 23, heterodox(ies) 49, 147, 171
146 paths 69, 73, 89, 92, 94, 95, 103, 109,
dharmas 84, 103, 104, 105, 126, 163 147
foundation of 81, 101 views 89, 109, 114, 139, 154, 173, 174
karma 73, 105 Hinayana, Hinayanist 62, 90, 97, 135,
mind 46, 136 155, 158, 163
roots 102, 155, 161, 162, 163, 167 hindrance(s) (see also fetters) 75, 76, 77,
skillful means 133, 138, 141 87, 98, 99, 100, 102, 105, 119, 134,
ten types of 76, 77, 162 138, 144, 152, 154, 162
good friends 18, 102, 136 Holding the Jewel Torch 70
good men and women, sons and daugh- home, leaving, renouncing (see also
ters 18, 19, 20, 21, 4748, 50, 171, renunciation) 23, 24, 61, 89, 94, 104,
172, 177, 178 127, 139, 175
Good Virtue 103 Host of Fragrances world 149, 150, 153,
great being (see also mahsattva) 14, 155, 158, 161
151, 157 householder (see also layman, laymen;
great cloud 6, 18 laypeople, layperson) 60, 85
great earth 6, 18, 19 Huayan school 61
Great Iron Ring Mountains (see also Iron human(s) 11, 13, 14, 18, 19, 73, 79, 101,
Ring Mountains) 72 127, 144, 149, 153, 155, 162, 168, 179
Great Ornament 70 Hwam. See Tiantai school
Great Ornamentation world 172
Great Sage (see also Buddha) 72, 74 I
Great Vehicle (see also Mahayana) 18, 19 ignorance 25, 28, 31, 32, 100, 133, 134,
great waters 6, 18, 120 145, 165, 174
Guabhadra 5, 7 stage of 2526, 27, 28
illness(es) (see also old age, illness, and
H death) 11, 70, 95, 108, 109, 110, 11,
happiness (see also joy) 18, 24, 28, 30, 112, 134, 139, 150
44, 47 of the body 83, 109, 113
heaven(s) 9, 26, 114, 119, 138, 175 of sentient beings 84, 108, 109, 111,
Brahm 162, 172 112, 164
king of (see also akra) 49, 50, 51 of Vimalakrti. See Vimalakrti, illness
thirty-three 50 of
heavenly emperor(s), kings (see also four illumination(s) 47, 103, 129, 147, 159
heavenly kings) 71, 81, 97, 121, 171, three 84, 100, 165
172, 173, 175, 176 Illumination Net 70
197
Index
Immovable. See Akobhya Jewel Mirage 129, 175

impediment(s) (see also afiction) 26, 69 Jewel Moon 129
impermanence 82, 91, 101, 121, 138, Jewel Mountains 72
163, 174 Jewel Ornament 79, 129
India, Indian 5, 7, 60, 61, 64 Jewel Ornamentation world 79
Indra(s) (see also akra Devnm Indra) Jewel Seal Hand 70, 147
71, 81, 82, 101, 107, 119, 121, 128, Jewel Staff 71
129 Jewel Virtue 129
Indras Net 70 Jewel Vision 70
Inequivalent Contemplation 70 Ji 63
Inexhaustible Mind 146 joy, joyful, joyous (see also four unlimit-
inuence(s) 70, 150 eds; happiness) 22, 46, 62, 74, 77,
latent 98, 124, 127 82, 84, 94, 100, 102, 103, 104, 121,
infractions 133, 174 125, 126, 141, 152, 160, 161, 162,
intention(s) 20, 73, 77, 82, 90, 94, 135, 166, 169, 174, 177
141, 152, 158, 162 in, of the Dharma 102, 103, 136
to attain anuttar samyaksabodhi Joyful Vision 145
75, 79, 84, 87, 88, 92, 93, 9495, 98, Joy King 70
101, 102, 103, 105, 106, 115, 121,
122, 129, 135, 150, 156, 169, 177 K
for enlightenment (see also bodhicitta) Kakuda Ktyyana 89
76, 102, 103, 13536, 140, 141 kalpa(s) 50, 110, 120, 121, 139, 141,
Iron Ring Mountains (see also Great Iron 152, 155, 160, 161, 162, 172, 173,
Ring Mountains) 72, 168 175, 177, 178
vara 78 bhadra- 175
-ending conagration 121, 138
J karma, karmic 47, 73, 83, 105
Jambudvpa 119, 167, 168, 177 Kyapa (see also Mahkyapa) 87, 88,
Japan 61 122
Japanese language 59, 61, 64 Ktyyana (see also Mahktyyana) 91
jealous, jealousy 13, 77, 154, 155 Kauika (see also akra) 50, 51, 101
Jeta Garden 9, 49 Kawamura, Ksh 64, 181
jewel(s), jeweled 18, 19, 71, 72, 73, 79, Kegon. See Huayan school
90, 105, 129, 135, 168, 175 kinaras 71
Dharma (see also Three Jewels) 70, 169 king(s) 9, 22, 71, 83, 119, 173
storehouses, four 6, 19 Brahm 71, 78, 92, 121, 139
Jewel Accumulation 71, 72, 75, 76, 77, dragon (see also nga) 119
78, 79 of heaven (see also akra) 49, 50, 51
Jewel Courage 70 heavenly (see also four heavenly
Jeweled Canopy 173, 175 kings) 71, 81, 97, 121
Jewel Hand 70 Mra 122
198
Index
medicine, physician 70, 73, 110 Lions Roar 71

wheel-turning (see also cakravartin) livelihood 104, 110, 137
95, 173 living being(s) (see also being[s]; sen-
kingdom 5, 9, 49 tient being) 5, 6, 13, 14, 15, 17, 18,
knowledge 25, 27, 28, 31, 37, 43, 44, 45, 19, 20, 21, 22, 24,25, 28, 30, 43, 44,
84, 87, 100, 160, 174 45, 46, 49
Korea, Korean 61 longevity 11, 26, 120
Kosala 9 Lord. See Buddha
Krakucchandra 175 lotus ower(s) 72, 75, 79, 135, 140, 168
knti (see also forbearance; patience) Lotus Sutra 61, 62
20, 69, 76 Luk, Charles 64, 181
knti-pramit. See perfection, of for- lust, lustful (see also licentious, licen-
bearance, patience tiousness) 13, 98, 133, 134
katriyas 82
Kuiji. See Ji M
Kumrajva 62, 63, 64, 65, 67 Mdhyamaka 59
Mahkyapa (see also Kyapa) 87,
L 121, 122, 135
Lake Anavatapta 23 Mahktyyana (see also Ktyyana) 91
Lamotte, tienne 64, 65, 181 Mahmaudgalyyana (see also Maudgal-
layman, laymen 21, 60, 71, 81 yyana) 85, 86, 87
laypeople, layperson 61, 62 Mahmucilinda Mountains 72
laywoman, laywomen 5, 21, 71 mhasattva(s) (see also great being) 14
liberation (see also emancipation) 25, Mahayana, Mahayanist (see also Great
26, 27, 28, 61 Vehicle) 5, 6, 11, 14, 18, 19, 22,
of sentient beings 78, 112, 138, 155 2324, 29, 30, 47, 49, 59, 61, 62, 76,
licentious, licentiousness (see also lust, 81, 82, 87, 90, 121, 125, 137, 155,
lustful) 88, 128, 141, 145, 153 158, 163, 178
lifespan(s) 77, 83, 86, 120, 160, 172, 174 mahoragas 71
light 10, 49, 129, 167 Maintains the World 101
lightning 83, 93, 123 Maintenance of Virtue 143
Lightning-like Virtue 71 Maitreya 71, 97, 98, 177, 178
limit(s), limitation(s), limited 17, 21, 29, Mallik, Queen 9
30, 31, 35, 43, 45, 61, 98, 112, 129, Manifest Perception 144
141, 144, 166, 168 Majur 60, 71, 107110, 111, 113,
Lion 144 115, 118, 119, 123, 124, 12527, 133,
Lion Mind 144 13435, 148, 150, 156, 157, 171, 179
lion seat(s) 71, 118, 119, 152, 157 Majur Scripture. See Monju kyten
Lions Echo 129 Mra(s) (see also Evil One) 22, 26, 73,
lions roar (see also eloquence) 5, 28, 100, 101, 102103, 113, 122, 134,
30, 69, 70, 100 140, 162, 174
199
Index
Mra(s) (continued) meritorious 27, 105

four 137, 159 action, acts 6, 146, 147
host(s) of 84, 94, 102, 107, 109, 113, metaphor(s) 5, 6, 159
138, 173 mind(s) (see also body, speech, and mind)
vengeful 69, 81, 171, 175 9, 25, 28, 35, 46, 47, 63, 69, 73, 78,
mark(s) 82 79, 81, 85, 86, 90, 91, 92, 93, 98, 100,
eighty subsidiary 70, 102, 105, 115, 102, 109, 113, 114, 133, 137, 144, 145,
134, 137, 150, 159, 162 146, 152, 153, 154, 158, 163, 165, 175
thirty-two (see also thirty-two marks, of bodhi (see also bodhicitta) 76, 99
primary characteristics) 76 characteristic(s) of 93, 104, 144
Maskarin Golputra 89 of compassion 87, 136
Maudgalyyana (see also Mahmaud- controlled, control of, disciplined,
galyyana) 85 disciplining 76, 100, 104, 110, 111,
meaning 18, 20, 23, 25, 28, 31, 33, 35, 113, 133, 154, 155, 178
47, 51, 89, 91, 133, 160, 169, 171, deled, delements of 10, 27, 46, 47,
173, 174, 177 93
of the Dharma 47, 49, 70 four unlimited states of (see also four
of emptiness 37, 50, 91 unlimiteds) 76, 114
of the noble truths 33, 35 -made bodies. See body(ies), mind-
medicinal, medicine(s) 70, 95, 139, 159, made
164 profound 76, 77, 78, 99, 104, 125,
Medicine King 73, 172, 173, 175 137, 173
meditation (see also dhyna) 20, 27, 47, pure, puried, purity of 10, 46, 51, 72,
69, 76, 84, 85, 94, 100, 101, 102, 112, 74, 78, 79, 81, 93, 102, 104, 105,
114, 146, 149, 153, 155, 160, 163 134, 137, 160, 177
perfection of. See perfection, of medi- mindful, mindfully 49, 110, 111, 129,
tation 133, 160, 161
mental 99, 100, 114, 144, 163 mindfulness(es) 20, 69, 77, 143, 162, 178
phenomena, seven 45 correct 126, 161
processes 70, 73, 91, 98, 109 four foundations of 114
mentation, objectied 99, 111 six 104
merit(s) 6, 9, 11, 17, 19, 21, 22, 24, 26, ministers 82, 83, 140
27, 28, 31, 49, 50, 69, 70, 76, 77, 78, mirage(s) 83, 93, 123, 159
79, 83, 94, 95, 99, 113, 125, 126, 128, Mitrayaas, King 49
129, 133, 134, 137, 141, 146, 151, monism 25
152, 153, 155, 156, 160, 163, 172 Monju kyten 64, 181
cultivation of 19, 102, 133 monk(s) (see also bhiku) 21, 61, 62, 70,
great 17, 47, 50 163
immeasurable 9, 14, 22, 50, 70, 79, moon(s) 43, 72, 78, 93, 120, 123, 129,
162, 168 139, 159, 168
true 10, 11 Moon Canopy 152, 173, 175
200
Index
morality (see also discipline; la) 69, 76, nonexperience 111, 143
81, 83, 84, 99, 125, 141, 146, 153, 160 nonretrogression, nonretrogressive 129,
perfection of. See perfection, of disci- 131, 173
pline, morality non-returner 123
Mount Sumeru(s) 22, 70, 71, 73, 119, no-self 91, 100, 104, 113, 121, 125, 145,
135, 152, 168 163, 174
Mucilinda Mountains 72 novice(s) 90, 177, 178
numinous
N charisma 69, 71, 78, 175
nga(s) (see also dragon) 49, 71 penetration(s) 81, 100, 107, 114, 118,
name(s) 9, 23, 77, 86, 94, 99, 110, 111, 119, 121, 130, 131, 149, 152, 161,
149, 165 162, 168, 169, 171, 175
Nryaa 134, 144 power(s) 72, 74, 77, 79, 101, 103,
Nattier, Jan 64, 181 106, 108, 127, 130, 150, 151, 157,
nihilism (see also eternalism) 43 168, 173, 177, 178
Nirgrantha Jtiputra 89 transformation(s) 72, 105, 168
nirvana 24, 27, 29, 35, 43, 85, 88, 94, nun(s) 21, 71
98, 110, 111, 113, 115, 117, 124, 134,
144, 147, 154, 174 O
aspiration for 45 object(s) 10, 20
Buddhas, of the Tathgata 75, 169, objectied mentation 99, 111
172, 175, 177, 178 offering(s) 11, 21, 81, 82, 88, 89, 102,
nal 24, 27 103, 104, 138, 150, 151, 155, 157,
partial, with remainder 27, 32, 35 161, 164, 166, 169, 171, 172, 173,
permanent, without remainder 27, 35 174, 175, 176, 178
realm of 24, 25, 27, 29 old age, illness, and death 21, 73, 111, 138
noble truths (see also four noble truths) omniscience 28, 44, 100, 104, 105, 113,
3132, 33, 35, 39, 41, 43 135, 146, 161, 162, 169
conditioned, limited 35, 39 One Vehicle 5, 7, 23, 29, 30, 50, 51, 62
unconditioned, unlimited 31, 35, 36, 50 ordinary people, person (see also common
nonactivation 114, 163, 174 people, person) 89, 122, 131, 135
nonarising 36, 45 ordination 23, 24
of dharmas 69, 79, 81, 99, 131, 143, vows, ten 1314, 50
148, 156, 158, 178 ornamentation 102, 105, 118, 152, 162,
nonattainment 69, 111 168
nonbeing (see also being) 70 Ornamentation kalpa 172
non-Buddhist 5 Ornamented Earth 71
noncontention 89, 104, 139 Ornament of the Characteristics of Merit
nondual, nonduality 59, 98, 124, 143, 71
144, 145 other-nature 88
nonexistence 99, 163
201
Index
P of exertion, perseverance 20, 84, 104

of forbearance, patience 20, 84, 104
palace(s) 9, 76, 82, 83, 179
of meditation 20, 84, 104
of the dragons 72, 73, 119
six 50, 114, 129, 173
of the gods 72, 73, 119, 129, 168
of wisdom 20, 44, 81, 84, 104, 136
heavenly 78, 102
Perfection of Wisdom 59
Mras 103
perseverance (see also exertion; vrya) 20
pramit. See perfection
perfection of. See perfection, of exer-
parents 5, 94, 108, 136, 162
tion, perseverance
path(s) 18, 27, 28, 31, 37, 39, 76, 77, 94,
phantasm(s), phantasmagorical 83, 88,
115, 117, 133, 141, 151, 162, 166,
89, 93, 109, 138, 144, 159
169, 177
phenomena 26, 27, 28, 35, 43, 45
bodhisattva 5, 61, 115, 174
seven mental 45
of buddhahood 6, 81, 88, 115, 133,
poison(s), poisonous 83, 102, 139, 159
134, 138, 141
three 123
correct 137, 147, 154
power(s) 11, 13, 14, 15, 17, 21, 22, 25,
eightfold 115, 137
26, 27, 28, 35, 49, 72, 77, 82, 83, 95,
entire 27, 35
121, 122, 126, 138, 139, 151, 152,
great, unsurpassable 140, 150, 151
154, 158, 160, 178
heretic 82
ve 92, 94, 115
heterodox, small 69, 73, 89, 90, 92,
numinous, of numinous penetration
94, 95, 103, 109, 147
72, 74, 79, 101, 103, 106, 108, 118,
of the Mahayana 47, 90
127, 130, 149, 150, 151, 157, 161,
one, of the One Vehicle 6, 29, 30, 51
168, 169, 173, 175, 177, 178
unacceptable, wrong 133, 134, 154
of skillful means 69, 104, 122, 141, 174
patience (see also forbearance; knti) 20
supernatural, supernormal 18, 47, 92
perfection of. See perfection, of for-
ten 28, 70, 73, 74, 84, 100, 115, 136
bearance, patience
of transformation 161, 168
peace, peaceful 13, 14, 15, 18, 29, 69,
practice(s) 20, 27, 29, 50, 51, 75, 77, 86,
125, 137, 139, 150, 153, 161
88, 97, 98, 99, 100, 102, 104, 113,
Pearl Crest Bodhisattva 71
118, 122, 140, 149, 153, 155, 160,
penetration(s) 138
163, 164, 169, 175
ve 137, 141, 175
bodhisattva 5, 113115, 157, 161, 168,
numinous 81, 100, 107, 114, 118, 119,
175
121, 130, 131, 149, 152, 161, 162,
generation of 77, 99, 162
168, 169, 171, 175
of holiness 25, 28
six 84, 100, 114
pure, of purity 24, 113, 168
perfection(s) 6, 14, 19, 20, 44, 101, 107,
of the Vinaya 92, 153, 159
136, 162
of wisdom 69, 162
of charity, giving 20, 84, 104
praj (see also wisdom) 17, 20, 69, 76
of discipline, morality 20, 24, 84, 104
202
Index
praj-pramit. See perfection, of Q

wisdom
quality(ies) 27, 59, 63, 77, 118, 160, 163
Prajpramit. See Perfection of Wisdom
of self 83, 174
Prakrit 63
Questions of the Brahm (Deva) Viea-
Prasenajit, King 9
cinti Sutra. See Shiyaku Bonten
Prtimoka 23
shomon ky
pratyekabuddha(s) 18, 19, 23, 24, 25,
26, 27, 28, 29, 31, 33, 35, 37, 43, 44, R
47, 88, 115, 121, 128, 129, 134, 149,
Radiance Characteristic 70
161, 175
Radiance Ornament 70
vehicle 18, 19, 29
Radiance Ornament Youth 99
precepts 13, 76, 77, 102, 104, 137, 154,
Radiant Illumination country 105
166
Rhula 93, 94
pure 133, 155
rakasas 177
prediction, of buddhahood 5, 11, 13, 21,
reality 98, 145, 147, 152
97, 98, 169, 175
realization 25, 26, 87, 111, 117, 128, 163
prince(s) 82, 83, 175
realm(s) 31, 33, 37, 43, 44, 46, 48, 81,
principle(s) 17, 43, 44, 72
117, 123, 162
process(es) 63, 73, 117, 145, 165, 174
arhat 24
mental 70, 73, 91, 98, 109
bodhisattva 24
Profound Wisdom 146
buddha, Buddha, Tathgata 33, 35, 46
property (see also wealth) 13, 21
of desire 117, 152
psychophysical elements, forces (see
eight difcult 77
also skandha) 24, 43
of form 117, 133, 152
Praa Kyapa 89
formless, of formlessness 117, 123, 133
Pure Emancipation 144
nirvana 24, 25, 27, 29
pure land(s) 76, 77, 78, 95, 129, 151,
pratyekabuddha(s) 24, 31
155, 167, 169
of sensation, sensory 47, 83
Pure Land school 61
three 117
purity 24, 26, 27, 44, 78, 81, 93, 99, 105,
rebirth(s) (see also birth and death) 6,
125, 143, 168
14, 28, 29, 90, 104, 158
of buddha country(ies), land(s) 75, 78,
refuge(s) 24, 27, 29, 30, 39, 41, 44, 46,
79
74, 86, 163, 174
of dharmas 115, 124
limited, partial 29, 30
of the Dharma, Dharma eye 79, 118,
one 41, 44, 50
175
supreme, ultimate 29, 30, 44
perfection of 44
three (see also Three Jewels) 30
practice of 24
religious 9, 59, 60, 61, 62, 64, 139
with remainder 26, 27
renunciation (see also home, leaving,
Pra, Pramaitryaputra 90
renouncing) 23, 24, 76
Puya 144
203
Index
repose 85, 104, 105 science 20

retrogress, retrogressing 98, 100 scripture(s) (see also sutra) 51, 60, 61,
root(s) 69, 75, 134 139, 169, 171, 172, 177, 179
good, of goodness, virtuous 102, 155, seed(s), seedling 10, 23, 28, 229, 212,
161, 162, 163, 167 123, 134, 135
virtuous 90, 112, 113, 114 self, selfhood 44, 45, 73, 83, 86, 90, 91,
Roots of Joy 70 93, 108, 110, 111, 125, 135, 143, 145,
Ruci 175 147, 163, 165, 174
self-mastery 10
S self-nature 88
Saddharmapuarka-stra. See Lotus Sengzhao 62, 63
Sutra sensation(s), sense(s) (see also six sense
sage(s), sagely (see also arhat) 88, 89, 94, consciousnesses, senses) 11, 45, 47,
95, 97, 104, 107, 113, 125, 173, 174 87, 114, 117, 118, 119, 123
sah world 150, 151, 155, 168, 169 sense organs 43, 135
akra(s) (see also Kauika) 49, 50, 51, sense pleasures, sensuality 25, 140
157 sensory 79, 83
akra Devnm Indra (see also Indra) capacities 83, 98, 102, 165
171, 172 data 86, 112
kya 101 troubles 89, 135, 136
kyamuni 78, 92, 129, 151, 153, 154 sentient being(s) (see also being; living
salvation, salvic 76, 100, 112, 134, 162 being) 60, 74, 7577, 78, 82, 85, 86,
samdhi 84, 89, 92, 114, 153 89, 90, 93, 97, 98, 99, 100, 101, 102,
of Vimalakrti 90, 149, 168 103, 104, 105, 108, 110, 111, 112, 114,
Samantaprabha. See Universal Light 120, 122, 12324, 125, 128, 131, 133,
Sajayin Vairaputra 89 134, 138, 139, 140, 151, 153, 154,
samsara (see also birth and death) 21, 155, 159, 160, 161, 162, 163, 164,
75, 86, 91, 94, 108, 109, 112, 113, 165, 166, 167, 169, 171, 172, 175, 177
126, 127, 134, 143, 144, 161, 162, capacity(ies) of 69
163, 165, 174 categories of 75, 138
samyaksabuddha 160 emancipation, liberation of 78, 96,
sangha 21, 29, 173 112, 155, 160
Sangha (see also Buddha, Dharma, and faculties of 87, 90, 114
Sangha) 30, 89, 117, 146 illness(es) of 108, 109, 112, 164
Sanskrit 5, 7, 63, 64, 160 mental processes, thoughts of 70, 98,
riputra 62, 78, 79, 85, 117, 118, 119, 105, 109, 114
120, 121, 12731, 149, 152, 15758, minds of 81, 93, 114
16667, 169, 179 salvation of 73, 76, 100, 104, 112,
scholar(s), retired 82, 83, 85, 86, 87, 94, 114, 126, 134, 154, 161, 162, 174
95, 96, 99, 102, 103, 104, 105, 108, serene, serenity 72, 73, 75, 86, 99, 110,
109, 110, 118, 119, 136, 152 115, 136, 145, 159
204
Index
Serene Capacity 146 speech (see also body, speech, and mind)
Shuo Wuguocheng jingshu 63 10, 13, 20, 128, 146, 148, 153, 154
signless, signlessness (see also empti- spirits 128, 152
ness, signlessness, and wishlessness) demonic 119, 120, 168, 174, 177
114, 146, 163 ramaa(s) 81, 101, 103
ikhin 71 rvaka(s) (see also disciple) 18, 62, 88,
la (see also discipline; morality) 20, 91, 93, 107, 115, 121, 128, 134, 135,
69, 76 136, 144, 149, 152, 153, 155, 158,
la-pramit. See perfection, of disci- 160, 161, 167, 168, 173, 175
pline, morality Dharma (see also Hinayana) 113, 128,
silence, of Vimalakrti 59 129, 130
sincere, sincerity 14, 76, 77, 99, 104, vehicle 29, 79, 88
125, 136, 166 rvast 9, 49
six entrances 134 rmldevsihanda-stra. See Sutra
six mindfulnesses 104 of Queen rml of the Lions Roar
six pramits, perfections. See perfec- rml, Queen 56, 910, 1314, 15,
tion(s), six 1718, 22, 2330, 3132, 33, 3536,
six penetrations 84, 100, 114 37, 38, 41, 4344, 4546, 4748,
six sense consciousnesses, senses, sen- 4951
sory capacities, types of sensory data srotpanna. See stream-enterer
20, 45, 86, 165 stage(s) 25, 26, 28, 29
six stations 23 of cultivation 105
six teachers of heterodox paths 89 of delement 25, 26, 31
skandha(s) (see also forces; psycho- of faith 47
physical elements, forces) 63, 83, fearless, undaunted 10, 28
123, 162 nal 24
ve (see also conception; conciousness; of ignorance 25, 26, 2728, 31
feeling; form; process) 43, 91, 102 of irreversibility, nonretrogression 97,
saskra 63 173
skillful means 7, 17, 24, 25, 27, 30, 35, of nirvana 29
49, 60, 77, 78, 8182, 83, 84, 100, stars (see also constellations) 72, 168
107, 112113, 122, 125, 133, 136, storehouse(s) (see also treasury[ies])
138, 161, 164 169, 173
power of 69, 104, 122, 141, 174 four jewel 6, 19, 129
Snowy Mountains 7172 secret 107, 129
Sound of Thunder 71 Store of Space 70
Sound Striking the Mountains 71 Store of Virtue 147
South Asia 61 stream-enterer 89, 123
space 10, 15, 73, 75, 76, 86, 96, 98, 101, stupidity 88, 89, 108, 128, 133, 134,
115, 124, 135, 144, 145, 146, 152, 154, 167
159, 160, 165, 173 Subhti 83, 89
205
Index
suchness 86, 93, 97, 98, 99, 165 enlightenment-wisdom of 26, 27, 28
suffering(s) 11, 13, 22, 27, 31, 35, 36, land 75, 78
37, 39, 44, 45, 83, 91, 100, 110, 111, merit(s) of 9, 11, 21, 49, 126, 160
113, 117, 121, 139, 155, 174 nirvana of 24, 172
of birth and death, samsara, worldly realm of 33
29, 163, 174 sagacity, wisdom of 17, 37, 152
extinction(s) of 27, 35, 36, 37, 41, 43, seed of 134, 135
44, 117 tathgatagarbha (see also womb, of the
revulsion toward 45, 74 Buddha) 5, 33, 35, 36, 37, 4546, 50
source(s) of 27, 31, 35, 39 teacher(s) 5, 89, 95, 102, 140, 162, 172,
Sukhvatvyha-stra 61 178
Sumeru Lamp King 118, 119 six, of heterodox paths 89
sun(s) 72, 78, 90, 120, 129, 138, 139, teaching(s) 5, 7, 18, 22, 50, 51, 77, 98,
167, 168 103, 125, 129, 131, 134, 137, 139,
Superior Excellence 146 151, 160, 163, 164
Superior Moon 147 of the emancipation of the exhaustible
Superior One (see also Vimalakrti) 128, and inexhaustible 161, 164
129 false, heterodox 49, 171
sutra(s) (see also scripture) 50, 51, 61, of the four attractions 161
63, 133, 155, 169, 171, 172, 173, 174, of inconceivable emancipation 119,
177, 178, 179 121, 122
Sutra of Queen rml of the Lions Mahayana 6, 155, 163
Roar 56, 751 One Vehicle 62
sympathy (see also four unlimiteds) 77, Tendai. See Tiantai
84, 100, 104, 12425, 139. 141 ten ordination vows. See vow(s), ten
great 85, 129, 160, 161, 163, 173 ordination
mind of 87, 136 text(s) 5, 6, 7, 50, 51, 59, 60, 61, 62, 63,
64, 65
T Mahayana 5, 6, 61
Taish edition, text 63, 65 The Teaching of Vimalakrti [Vimala-
Taish University 64 krtinirdea]: A Review of Four Eng-
Takasaki, Jikid 53, 64, 181 lish Translations 64, 181
tala trees 49 thirty-two primary characteristics 70, 76,
Tathgata(s) 9, 11, 14, 24, 25, 28, 29, 30, 102, 105, 115, 134, 137, 150, 159, 162
31, 32, 35, 36, 37, 47, 48, 50, 51, 78, three great vows. See vow(s), three great
82, 89, 93, 95, 124, 138, 150, 151, three illuminations. See illumination(s),
152, 153, 160, 165, 169, 171, 172, three
175, 178 Three Jewels (see also Buddha, Dharma,
blessings of 95, 105, 152 and Sangha; refuges, three) 69, 73,
Dharma body, body(ies) of 10, 21, 29, 87, 136, 146
35, 36, 44, 84, 95, 166, 172 Thunder God 145
206
Index
Thurman, Robert 64, 181 Undefeated 71

Tiantai school 61 Unhindered Mind 146
Tibet, Tibetan 5, 60, 64, 65 Universal Light 11
transcendence 81, 98, 99, 111, 114, 128, Universally Manifests the Form Body 136
141, 163, 174 universally same, universal sameness
transcendental 18, 23, 31, 44, 46 73, 78, 87, 88, 98, 99, 100, 105, 111,
transformation(s) 6, 25, 73, 89, 150, 144, 145, 147, 160
151, 152, 161 Universal Maintenance 145
numinous 72, 105, 168 universal ruler (see also cakravartin) 94,
phantasmagorical 89, 138, 144 121
transgression(s) 24, 28, 78, 82, 89, 92, 93, Unresting 71
94, 100, 110, 133, 135, 144, 154, 178 Upli 92, 93
Trayastria Heaven 119 upsaka. See layman, laymen
treasure(s) 134 upsik. See laywoman, laywomen
seven 71, 137, 172, 173 upya. See skillful means
treasury(ies) (see also storehouse) 140,
169 V
treatise(s) 20, 59 Vail 69, 71, 81, 86, 94, 99, 107, 119,
trimegachiliocosm 71, 73, 79, 92, 120, 152
121, 152, 160, 164, 172 vajra 70, 95, 144
Tripiaka 7, 67 vehicle(s) (see also Great Vehicle; One
True Dharma 5, 6, 9, 14, 15, 17, 18, 19, Vehicle) 24, 30, 122, 136
20, 21, 22, 23, 44, 46, 49, 50 buddha 29
truth(s) 9, 15, 17, 31, 32, 44, 46, 69, 84, disciple, rvaka 18, 19, 29, 79, 88
89, 100, 138 pratyekabuddha 18, 19, 29
contrary 43, 51 three 29, 30, 36, 44, 128
of the extinction of suffering 41, 43, 44 two 22, 23, 43
eye of 22, 46 verse 9, 72, 75, 136
noble. See four noble truths; noble truths four-phrase 169
supreme 30, 39, 41 vexation(s) 94, 95, 110, 112, 150, 154,
underlying 37, 50 166
wisdom of 22, 46 view(s) 5, 43, 92, 98, 109, 111, 112, 135,
Tuita Heaven 97, 168 175
confused, mistaken 83, 111, 123, 124
U contrary 37, 43, 44, 46
Unblinking 143 correct 43, 44, 77
Unconditional Contemplation 70 discriminative, dualistic 98, 111
unconditioned 35, 44, 45, 92, 98, 118, false, illusory 25, 70, 83, 93, 113
135, 146, 154, 159, 161, 163, 164, 166 heterodox 89, 109, 114, 139, 154, 173,
dharma(s) 94, 135, 161 174
noble truths 35, 36 sixty-two 85, 94, 109, 134
207
Index
Vimalakrti 5960, 61, 62, 8184, vrya-pramit. See perfection, of exer-

8596, 97106, 107115, 117122, tion, perseverance
12327, 12829, 131, 13341, 143, vow(s) 14, 15, 76, 93, 98, 99, 103, 131
148, 14956, 15758, 161, 16566, bodhisattva 15, 17
167, 168, 169, 179 great 17, 81
and nanda 9596, 158 original 131, 163
and Aniruddha 9192 ten ordination 1314, 50
and Good Virtue 103106 three great 15
illness of 60, 83, 84, 85, 87, 88, 90,
91, 92, 93, 95, 96, 97, 99, 101, 103, W
106, 107, 108, 109, 110 water (see also four elements; great
and Mahkyapa 8788, 122 waters) 83, 93, 109, 123, 137, 139,
and Mahktyyana 91 145, 159, 168
and Mahmaudgalyyana 8587 Watson, Burton 64, 181
and Maintains the World 101103 wealth, wealthy (see also body, life, and
and Maitreya 9799 wealth; property) 6, 72, 77, 81, 87,
and Majur 60, 107115, 118119, 104, 137
12327, 13336, 148, 150, 156, 157 White Fragrant Elephant 71
and Pramaitryaputra 9091 wind(s) (see also four elements) 83, 87,
and Radiance Ornament Youth 99101 109, 120, 139
and Rhula 9395 wisdom(s) (see also praj) 10, 20, 27,
samdhi of 90, 149, 168 28, 31, 33, 37, 46, 47, 76, 83, 84, 87,
and riputra 85, 117118, 119121, 89, 93, 100, 102, 104, 105, 112, 113,
131, 149, 152, 16667 122, 125, 133, 136, 137, 138, 141,
silence of 59 144, 145, 146, 153, 155, 160, 162,
and Subhti 8890 163, 165, 166, 172, 174
and Universally Manifests the Form of arhats 26, 43
Body 136 of bodhisattvas 69, 78 160
and Upli 9293 buddha, of the Buddha, Tathgata 10,
Vimalakrtinirdea-stra. See Vimalakrti 17, 22, 26, 27, 28, 39, 70, 75, 78,
Sutra 105, 115, 134, 140, 160
Vimalakrti Sutra 5965, 67179 of disciples, rvakas 31, 152
Vimalakrti Sutra, Questions of the of emptiness 31, 37
Brahm (Deva) Vieacinti Sutra, and enlightenment- 26, 27, 28
ragama-samdhi Sutra. See eye 147
Yuima-gy, Shiyaku Bonten shomon four 25, 31
ky, Shurygon Zammai ky great 69, 128
Vinaya 2324, 81, 92, 93, 153, 154, 159 Hinayana 90
virtue(s) 17, 18, 31, 73, 95, 122, 153 perfection of. See perfection, of wisdom
vrya (see also exertion; perseverance) of pratyekabuddhas 26, 31, 43
20, 69, 76 of rml 5, 15, 17
208
Index
superior, supramundane, supreme 31, sah 150, 151, 155, 168, 169
82, 93, 133 triple 74, 81, 85, 95, 100, 111, 114, 165
vajra 144 World-honored One (see also Buddha)
of Vimalakrti 81, 82, 88, 93, 96, 103, 73, 74, 75, 78, 79, 85, 87, 88, 89, 90,
107 91, 92, 93, 95, 96, 97, 99, 101, 103,
wishless, wishlessness (see also empti- 105, 107, 108, 150, 153, 154, 157,
ness, signlessness, and wishlessness) 158, 159, 161, 165, 166, 167, 168,
114, 146, 163 169, 171, 172, 173, 175, 178, 179
woman, women (see also female; gender; world lord(s), world protectors (see also
good men and women, sons and heavenly, king) 81, 82, 121, 139
daughters) 5, 6, 49, 82, 101, 102, worldly 45, 70, 82, 154, 162, 163
103, 125, 167, 168, 172 world-system(s) 59, 118, 120, 121, 122,
status, view of 5, 62 149
womb 32, 46, 123
of the Buddha (see also tathgata- X
garbha) 5 Xuanzang 63
Wonderful Arm 144
Wonderful Mind 145 Y
Wondrous Birth 71 yakas (see also spirits, demonic) 71,
Wondrous Joy world 16769 73, 174
world(s) (see also Great Ornamentation Yao Qin dynasty 67
world; Host of Fragrances world; Yonezawa, Yoshiyasu 64
Wondrous Joy world) 9, 10, 18, 19, Yuima-gy, Shiyaku Bonten shomon ky,
27, 28, 29, 32, 33, 44, 59, 60, 71, 73, Shurygon Zammai ky 64, 181
74, 75, 79, 88, 92, 94, 100, 105, 118,
120, 129, 134, 139, 147, 149, 150, Z
152, 154, 155, 161, 164, 168, 172, 173 Zen. See Chan
Brahm 114 Zhi Qian 63
of four continents, fourfold 71, 119, Zhu Weimojie jing 63
172, 173
209
BDK English Tripiaka
(First Series)
Abbreviations
Ch.: Chinese
Skt.: Sanskrit
Jp.: Japanese
Eng.: Published title
Title Taish No.

Ch. Chang ahan jing () 1
Skt. Drghgama
Ch. Zhong ahan jing () 26
Skt. Madhyamgama
Ch. Dasheng bensheng xindi guan jing () 159
Ch. Fo suoxing zan () 192
Skt. Buddhacarita
Ch. Zabao zang jing () 203
Eng. The Storehouse of Sundry Valuables (1994)
Ch. Faju piyu jing () 211
Eng. The Scriptural Text: Verses of the Doctrine, with Parables (1999)
Ch. Xiaopin banruo boluomi jing () 227
Skt. Aashasrik-prajpramit-stra
Ch. Jingang banruo boluomi jing () 235
Skt. Vajracchedik-prajpramit-stra
Ch. Daluo jingang bukong zhenshi sanmoye jing 243
()
Skt. Adhyardhaatik-prajpramit-stra
Ch. Renwang banruo boluomi jing () 245
Skt. *Kruikrj-prajpramit-stra
211
Title Taish No.

Ch. Banruo boluomiduo xin jing () 251
Skt. Prajpramithdaya-stra
Ch. Miaofa lianhua jing () 262
Skt. Saddharmapuarka-stra
Eng. The Lotus Sutra
Ch. Wuliangyi jing () 276
Ch. Guan Puxian pusa xingfa jing () 277
Ch. Dafangguang fo huayan jing () 278
Skt. Avatasaka-stra
Ch. Shengman shizihou yisheng defang bianfang guang jing 353
()
Skt. rmldevsihanda-stra
Eng. The Sutra of Queen rml of the Lions Roar (2004)
Ch. Wuliangshou jing () 360
Skt. Sukhvatvyha
Eng. The Larger Sutra on Amityus (in The Three Pure Land Sutras,
Revised Second Edition, 2003)
Ch. Guan wuliangshou fo jing () 365
Skt. *Amityurdhyna-stra
Eng. The Sutra on Contemplation of Amityus
(in The Three Pure Land Sutras, Revised Second Edition, 2003)
Ch. Amituo jing () 366
Skt. Sukhvatvyha
Eng. The Smaller Sutra on Amityus (in The Three Pure Land Sutras,
Revised Second Edition, 2003)
Ch. Da bannie pan jing () 374
Skt. Mahparinirva-stra
Ch. Fochuibo niepan leshuo jiaojie jing () 389
Ch. Dizang pusa benyuan jing () 412
Skt. *Kitigarbhapraidhna-stra
Ch. Banzhou sanmei jing () 418
Skt. Pratyutpanna-buddhasamukhvasthita-samdhi-stra
Eng. The Pratyutpanna Samdhi Sutra (1998)
212
Title Taish No.

Ch. Yaoshi liuli guang rulai benyuan gongde jing 450
()
Skt. Bhaiajyaguru-vairya-prabhsa-prvapraidhna-vieavistara
Ch. Mile xiasheng chengfo jing () 454
Skt. *Maitreyavykaraa
Ch. Wenshushili wen jing () 468
Skt. *Majurparipcch
Ch. Weimojie suoshuo jing () 475
Skt. Vimalakrtinirdea-stra
Eng. The Vimalakrti Sutra (2004)
Ch. Yueshangn jing () 480
Skt. Candrottardrik-paripcch
Ch. Zuochan sanmei jing () 614
Ch. Damoduoluo chan jing () 618
Ch. Yuedeng sanmei jing () 639
Skt. Samdhirja-candrapradpa-stra
Ch. Shoulengyan sanmei jing () 642
Skt. ragamasamdhi-stra
Eng. The ragama Samdhi Sutra (1998)
Ch. Jinguang ming zuishengwang jing () 665
Skt. Suvaraprabhsa-stra
Ch. Dasheng rulengqie jing () 672
Skt. Lakvatra-stra
Ch. Jie shenmi jing () 676
Skt. Sadhinirmocana-stra
Eng. The Scripture on the Explication of Underlying Meaning (2000)
Ch. Yulanpen jing () 685
Skt. *Ullambana-stra
Ch. Sishierzhang jing () 784
Ch. Dafangguang yuanjue xiuduoluo liaoyi jing 842
()
213
Title Taish No.

Ch. Da Biluzhena chengfo shenbian jiachi jing 848
()
Skt. Mahvairocanbhisambodhi-vikurvitdhihna-vaipulyastrendra-
rjanma-dharmaparyya
Ch. Jinggangding yiqie rulai zhenshi she dasheng xianzheng dajiao
wang jing () 865
Skt. Sarvatathgata-tattvasagra-hamahynbhisamaya-mahkalparja
Eng. The Adamantine Pinnacle Sutra (in Two Esoteric Sutras, 2001)
Ch. Suxidi jieluo jing () 893
Skt. Susiddhikara-mahtantra-sdhanopyika-paala
Eng. The Susiddhikara Sutra (in Two Esoteric Sutras, 2001)
Ch. Modengqie jing () 1300
Skt. *Mtag-stra
Ch. Mohe sengqi l () 1425
Skt. *Mahsghika-vinaya
Ch. Sifen l () 1428
Skt. *Dharmaguptaka-vinaya
Ch. Shanjianl piposha () 1462
Pli Samantapsdik
Ch. Fanwang jing () 1484
Skt. *Brahmajla-stra
Ch. Youposaijie jing () 1488
Skt. Upsakala-stra
Eng. The Sutra on Upsaka Precepts (1994)
Ch. Miaofa lianhua jing youbotishe () 1519
Skt. Saddharmapuarka-upadea
Ch. Shizha biposha lun () 1521
Skt. *Daabhmika-vibh
Ch. Fodijing lun () 1530
Skt. *Buddhabhmistra-stra
Eng. The Interpretation of the Buddha Land (2002)
Ch. Apidamojushe lun () 1558
Skt. Abhidharmakoa-bhya
214
Title Taish No.

Ch. Zhonglun () 1564
Skt. Madhyamaka-stra
Ch. Yuqie shidilun () 1579
Skt. Yogcrabhmi
Ch. Cheng weishi lun () 1585
Eng. Demonstration of Consciousness Only
(in Three Texts on Consciousness Only, 1999)
Ch. Weishi sanshilun song () 1586
Skt. Triik
Eng. The Thirty Verses on Consciousness Only
Ch. Weishi ershi lun () 1590
Skt. Viatik
Eng. The Treatise in Twenty Verses on Consciousness Only
Ch. She dasheng lun () 1593
Skt. Mahynasagraha
Eng. The Summary of the Great Vehicle (Revised Second Edition, 2003)
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Ch. Yinming ruzheng li lun () 1630
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Ch. Dasheng xuan lun () 1853
Ch. Zhao lun () 1858
Ch. Huayan yisheng jiaoyi fenqi zhang () 1866
Ch. Yuanren lun () 1886
Ch. Mohe zhiguan () 1911
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220

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THE SUTRA OF QUEEN RML

OF THE LIONS ROAR

THE VIMALAKRTI SUTRA

dBET PDF Version

THE SUTRA OF QUEEN RML

THE VIMALAKRTI SUTRA

BDK America, Inc.

All rights reserved. No part of this book may be reproduced, stored

First Printing, 2004

Printed in the United States of America

A Message on the Publication of the English Tripiaka

The Sutra of Queen rml of the Lions Roar

The Teaching of Queen rml of the Lions Roar 7

The Sutra of Queen rml of the Lions Roar (rmldevsihanda-stra)

A comprehensive text that teaches the skillful means

The Merits of the Tathgatas

I hear the name Buddha,

Since I humbly submit that the Lord Buddha

At that very moment of reection,

Radiating pure light in all directions,

rml and her attendants

The body of the Tathgata, excellent in form,

The Tathgatas form is inexhaustible

Having already exorcised the minds delements

217b By knowing all objects to be known,

Please be compassionate and protect me,

In this life and in future lives,

I have been with you for a long time,

I have produced merits

The Ten Ordination Vows

At that time rml, having received the [Buddhas] prediction, respectfully

The Three Great Vows

A. Like a Great Cloud

B. Like the Great Waters

C. Like the Great Earth, the Supporter

2. Like the Great Earth,

3. Identical with the True Dharma Itself

4. Identical with the Perfections

[Identical with the One

The One Vehicle

Vinaya is learned by Mahayanists. Why? Because one renounces home and

is not entirely meritorious. Because they accomplish liberation with remainder,

The Unlimited Noble Truths

The Dharma Body

If there are no doubts with reference to the tathgatagarbha that is concealed

unconditioned noble truths, the actions of the Tathgatas, Arhats, Perfectly

The Underlying Truth:

O Lord, the wisdom of the tathgatagarbha is the Tathgatas wisdom of

The One Noble Truth

The One Refuge

The Contrary Truths

The noble truth of the extinction [of suffering] is inconceivable, transcending

permanent, suffering is considered happiness. The nonsubstantiality of the

The Inherently Pure

The True Sons [and Daughters]

End of the Sutra of Queen rml of the Lions Roar

The Vimalakrti Sutra

The Vimalakrti Sutra (Vimalakrtinirdea-stra) is renowned in contemporary

his following to dedicate themselves to the goal of achieving Hinayana enlight-

(either Sanskrit or Prakrit) terminology, except of course where Chinese characters