Monthly Archives: March 2012

The House that Vimalakirti Built

Posted on March 13, 2012 by Vajragoni

7 The Goddess, Cont’d

Thereupon, a certain goddess who lived in that house, having heard this teaching of the Dharma of the great heroic bodhisattvas, and being delighted, pleased, and overjoyed, manifested herself in a material body and showered the great spiritual heroes, the bodhisattvas, and the great disciples with heavenly flowers. When the flowers fell on the bodies of the bodhisattvas, they fell off on the floor, but when they fell on the bodies of the great disciples, they stuck to them and did not fall. The great disciples shook the flowers and even tried to use their magical powers, but still the flowers would not shake off. Then, the goddess said to the venerable Sariputra, “Reverend Sariputra, why do you shake these flowers?” Sariputra replied, “Goddess, these flowers are not proper for religious persons and so we are trying to shake them off.”
The goddess said, “Do not say that, reverend Sariputra. Why? These flowers are proper indeed! Why? Such flowers have neither constructual thought nor discrimination. But the elder Sariputra has both constructual thought and discrimination. “Reverend Sariputra, impropriety for one who has renounced the world for the discipline of the rightly taught Dharma consists of constructual thought and discrimination, yet the elders are full of such thoughts. One who is without such thoughts is always proper. “Reverend Sariputra, see how these flowers do not stick to the bodies of these great spiritual heroes, the bodhisattvas! This is because they have eliminated constructual thoughts and discriminations. “For example, evil spirits have power over fearful men but cannot disturb the fearless. Likewise, those intimidated by fear of the world are in the power of forms, sounds, smells, tastes, and textures, which do not disturb those who are free from fear of the passions inherent in the constructive world. Thus, these flowers stick to the bodies of those who have not eliminated their instincts for the passions and do not stick tothe bodies of those who have eliminated their instincts. Therefore, the flowers do not stick to the bodies of these bodhisattvas, who have abandoned all instincts.”
Then the venerable Sariputra said to the goddess, “Goddess, how long have you been in this house?”
The goddess replied, “I have been here as long as the elder has been in liberation.”
Sariputra said, “Then, have you been in this house for quite some time?”
The goddess said, “Has the elder been in liberation for quite some time?”
At that, the elder Sariputra fell silent.
The goddess continued, “Elder, you are ‘foremost of the wise!’ Why do you not speak?
Now, when it is your turn, you do not answer the question.”
Sariputra: Since liberation is inexpressible, goddess, I do not know what to say.
Goddess: All the syllables pronounced by the elder have the nature of liberation. Why? Liberation is neither internal nor external, nor can it be apprehended apart from them. Likewise, syllables are neither internal nor external, nor can they be apprehended anywhere else. Therefore, reverend Sariputra, do not point to liberation by abandoning speech! Why? The holy liberation is the equality of all things!
Sariputra: Goddess, is not liberation the freedom from desire, hatred, and folly?
Goddess: “Liberation is freedom from desire, hatred, and folly” that is the teaching of the excessively proud. But those free of pride are taught that the very nature of desire, hatred, and folly is itself liberation.
Sariputra: Excellent! Excellent, goddess! Pray, what have you attained, what have you realized, that you have such eloquence?
Goddess: I have attained nothing, reverend Sariputra. I have no realization. Therefore I have such eloquence. Whoever thinks, “I have attained! I have realized!” is overly proud in the discipline of the well-taught Dharma. Sariputra: Goddess, do you belong to the disciple-vehicle, to the solitary-vehicle, or to the great vehicle?
Goddess: I belong to the disciple-vehicle when I teach it to those who need it. I belong to the solitary-vehicle when I teach the twelve links of dependent origination to those who need them. And, since I never abandon the great compassion, I belong to the great vehicle, as all need that teaching to attain ultimate liberation. Nevertheless, reverend Sariputra, just as one cannot smell the castor plant in a magnolia wood, but only the magnolia flowers, so, reverend Sariputra, living in this house, which is redolent with the perfume of the virtues of the Buddha-qualities, one does not smell the perfume of the disciples and the solitary sages. Reverend Sariputra, the Sakras, the Brahmas, the Lokapalas, the devas, nagas, yaksas, gandharvas, asuras, garudas, kimnaras, and mahoragas who live in this house hear the Dharma from the mouth of this holy man and, enticed by the perfume of the virtues of the Buddha-qualities, proceed to conceive the spirit of enlightenment.
Reverend Sariputra, I have been in this house for twelve years, and I have heard no discourses concerning the disciples and solitary sages but have heard only those concerning the great love, the great compassion, and the inconceivable qualities of the Buddha. read more

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As Tears Go By

Posted on March 12, 2012 by Vajragoni

7.The Goddess

Thereupon, Manjusri, the crown prince, addressed the Licchavi Vimalakirti: “Good sir, how should a bodhisattva regard all living beings?”
Vimalakirti replied, “Manjusri, a bodhisattva should regard all livings beings as a wise man regards the reflection of the moon in water or as magicians regard men created by magic. He should regard them as being like a face in a mirror; like the water of a mirage; like the sound of an echo; like a mass of clouds in the sky; like the previous moment of a ball of foam; like the appearance and disappearance of a bubble of water; like the core of a plantain tree; like a flash of lightning; like the fifth great element; like the seventh sense medium;like the appearance of matter in an immaterial realm; like a sprout from a rotten seed; like a tortoise-hair coat; like the fun of games for one who wishes to die; like the egoistic views of a stream-winner; like a third rebirth of a once-returner; like the descent of a nonreturner into a womb; like the existence of desire, hatred, and folly in a saint; like thoughts of avarice, immorality, wickedness, and hostility in a bodhisattva who has attained tolerance; like the instincts of passions in a Tathagata; like the perception of color in one blind from birth; like the inhalation and exhalation of an ascetic absorbed in the meditation of cessation; like the track of a bird in the sky; like the erection of a eunuch; like the pregnancy of a barren woman; like the unproduced passions of an emanated incarnation of the Tathagata; like dream-visions seen after waking; like the passions of one who is free of conceptualizations; like fire burning without fuel; like the reincarnation of one who has attained ultimate liberation. “Precisely thus, Manjusri, does a bodhisattva who realizes the ultimate selflessness consider all beings.” read more

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Take the Blue pill…or the Red pill

Posted on March 10, 2012 by Vajragoni

6. The Inconceivable Liberation, cont’d

Then, the Licchavi Vimalakirti said to the crown prince, Manjusri, “Manjusri, you have already been in innumerable hundreds of thousands of buddha-fields throughout the universes of the ten directions. In which buddha-field did you see the best lionthrones with the finest qualities?” Manjusri replied, “Noble sir, if one crosses the buddha-fields to the east, which are more numerous than all the grains of sand of thirty-two Ganges rivers, one will discover a universe called Merudhvaja. There dwells a Tathagata called Merupradiparaja. His body measures eighty-four hundred thousand leagues in height, and the height of his throne is sixty-eight hundred thousand leagues. The bodhisattvas there are forty-two hundred thousand leagues tall and their own thrones are thirty-four hundred thousand leagues high. Noble sir, the finest and most superb thrones exist in that universe Merudhvaja, which is the buddha-field of the Tathagata Merupradiparaja.” At that moment, the Licchavi Vimalakirti, having focused himself in concentration, performed a miraculous feat such that the Lord Tathagata Merupradiparaja, in the universe Merudhvaja, sent to this universe thirty-two hundred thousand thrones. These thrones were so tall, spacious, and beautiful that the bodhisattvas, great disciples, Sakras, Brahmas, Lokapalas, and other gods had never before seen the like. The thrones descended from the sky and came to rest in the house of the Licchavi Vimalakirti. The thirty-two hundred thousand thrones arranged themselves without crowding and the house seemed to enlarge itself accordingly. The great city of Vaisali did not become obscured; neither did the land of Jambudvipa, nor the world of four continents. Everything else appeared just as it was before.
Then, the Licchavi Vimalakirti said to the young prince Manjusri, “Manjusri, let the bodhisattvas be seated on these thrones, having transformed their bodies to a suitable size!” Then, those bodhisattvas who had attained the superknowledges transformed their bodies to a height of forty-two hundred thousand leagues and sat upon the thrones. But the beginner bodhisattvas were not able to transform themselves to sit upon the thrones. Then, the Licchavi Vimalakirti taught these beginner bodhisattvas a teaching that enabled them to attain the five superknowledges, and, having attained them, they transformed their bodies to a height of forty-two hundred thousand leagues and sat upon the thrones. But still the great disciples were not able to seat themselves upon the thrones. The Licchavi Vimalakirti said to the venerable Sariputra, “Reverend Sariputra, take your seat upon a throne.” He replied, “Good sir, the thrones are too big and too high, and I cannot sit upon them.” Vimalakirti said, “Reverend Sariputra, bow down to the Tathagata Merupradiparaja, and you will be able to take your seat.” Then, the great disciples bowed down to the Tathagata Merupradiparaja and they were seated upon the thrones. Then, the venerable Sariputra said to the Licchavi Vimalakirti, “Noble sir, it is astonishing that these thousands of thrones, so big and so high, should fit into such a small house and that the great city of Vaisali, the villages, cities, kingdoms, capitals of Jambudvipa, the other three continents, the abodes of the gods, the nagas, the yaksas, the gandharvas, the asuras, the garudas, the kimnaras, and the mahoragas – that all of these should appear without any obstacle, just as they were before!”
The Licchavi Vimalakirti replied, “Reverend Sariputra, for the Tathagatas and the bodhisattvas, there is a liberation called ‘Inconceivable.’ The bodhisattva who lives in the inconceivable liberation can put the king of mountains, Sumeru, which is so high, so great, so noble, and so vast, into a mustard seed. He can perform this feat without enlarging the mustard seed and without shrinking Mount Sumeru. And the deities of the assembly of the four Maharajas and of the Trayastrimsa heavens do not even know where they are. Only those beings who are destined to be disciplined by miracles see and understand the putting of the king of mountains, Sumeru, into the mustard seed. That, reverend Sariputra, is an entrance to the domain of the inconceivable liberation of the bodhisattvas. “Furthermore, reverend Sariputra, the bodhisattva who lives in the inconceivable liberation can pour into a single pore of his skin all the waters of the four great oceans, without injuring the water-animals such as fish, tortoises, crocodiles, frogs, and other creatures, and without the nagas, yaksas, gandharvas, and asuras even being aware of where they are. And the whole operation is visible without any injury or disturbance to any of those living beings. “Such a bodhisattva can pick up with his right hand this billion-world-galactic universe as if it were a potter’s wheel and, spinning it round, throw it beyond universes as numerous as the sands of the Ganges, without the living beings therein knowing their motion or its origin, and he can catch it and put it back in its place, without the living beings suspecting their coming and going; and yet the whole operation is visible. read more

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Hide and Seek

Posted on March 9, 2012 by Vajragoni

6. The Inconceivable Liberation

Thereupon, the venerable Sariputra had this thought: “There is not even a single chair in this house. Where are these disciples and bodhisattvas going to sit?” The Licchavi Vimalakirti read the thought of the venerable Sariputra and said, “Reverend Sariputra, did you come here for the sake of the Dharma? Or did you come here for the sake of a chair?” Sariputra replied, “I came for the sake of the Dharma, not for the sake of a chair.” Vimalakirti continued, “Reverend Sariputra, he who is interested in the Dharma is not interested even in his own body, much less in a chair. Reverend Sariputra, he who is interested in the Dharma has no interest in matter, sensation, intellect, motivation, or consciousness. He has no interest in these aggregates, or in the elements, or in the sensemedia. Interested in the Dharma, he has no interest in the realm of desire, the realm of matter, or the immaterial realm. Interested in the Dharma, he is not interested in attachment to the Buddha, attachment to the Dharma, or attachment to the Sangha. Reverend Sariputra, he who is interested in the Dharma is not interested in recognizing suffering, abandoning its origination, realizing its cessation, or practicing the path. Why? The Dharma is ultimately without formulation and without verbalization. Who verbalizes: ‘Suffering should be recognized, origination should be eliminated, cessation should be realized, the path should be practiced,’ is not interested in the Dharma but is interested in verbalization. “Reverend Sariputra, the Dharma is calm and peaceful. Those who are engaged in production and destruction are not interested in the Dharma, are not interested in solitude, but are interested in production and destruction. “Furthermore, reverend Sariputra, the Dharma is without taint and free of defilement. He who is attached to anything, even to liberation, is not interested in the Dharma but is interested in the taint of desire. The Dharma is not an object. He who pursues objects is not interested in the Dharma but is interested in objects. The Dharma is without acceptance or rejection. He who holds on to things or lets go of things is not interested in the Dharma but is interested in holding and letting go. The Dharma is not a secure refuge. He who enjoys a secure refuge is not interested in the Dharma but is interested in a secure refuge. The Dharma is without sign. He whose consciousness pursues signs is not interested in the Dharma but is interested in signs. The Dharma is not a society. He who seeks to associate with the Dharma is not interested in the Dharma but is interested in association. The Dharma is not a sight, a sound, a category, or an idea. He who is involved in sights, sounds, categories, and ideas is not interested in the Dharma but is interested in sights, sounds, categories, and ideas. Reverend Sariputra, the Dharma is free of compounded things and uncompounded things. He who adheres to compounded things and uncompounded things is not interested in the Dharma but is interested in adhering to compounded things and uncompounded things. “Thereupon, reverend Sariputra, if you are interested in the Dharma, you should take no interest in anything.” When Vimalakirti had spoken this discourse, five hundred gods obtained the purity of the Dharma-eye in viewing all things. read more

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Physician, heal thyself

Posted on March 8, 2012 by Vajragoni

5. The Consolation of the Invalid, cont’d

“The sick bodhisattva should recognize that sensation is ultimately nonsensation, but he should not realize the cessation of sensation. Although both pleasure and pain are abandoned when the buddha-qualities are fully accomplished, there is then no sacrifice of the great compassion for all living beings living in the bad migrations. Thus, recognizing in his own suffering the infinite sufferings of these living beings, the bodhisattva correctly contemplates these living beings and resolves to cure all sicknesses. As for these living beings, there is nothing to be applied, and there is nothing to be removed; one has only to teach them the Dharma for them to realize the basis from which sicknesses arise. What is this basis? It is object-perception. Insofar as apparent objects are perceived, they are the basis of sickness. What things are perceived as objects? The three realms of existence are perceived as objects. What is the thorough understanding of the basic, apparent object? It is its nonperception, as no objects exist ultimately. What is nonperception? The internal subject and the external object are not perceived dualistically. Therefore, it is called nonperception. “Manjusri, thus should a sick bodhisattva control his own mind in order to overcome old age, sickness, death, and birth. Such, Manjusri, is the sickness of the bodhisattva. If he takes it otherwise, all his efforts will be in vain. For example, one is called ‘hero’ when one conquers the miseries of aging, sickness, and death. “The sick bodhisattva should tell himself: ‘Just as my sickness is unreal and nonexistent, so the sicknesses of all living beings are unreal and nonexistent.’ Through such considerations, he arouses the great compassion toward all living beings without falling into any sentimental compassion. The great compassion that strives to eliminate the accidental passions does not conceive of any life in living beings. Why? Because great compassion that falls into sentimentally purposive views only exhausts the bodhisattva in his reincarnations. But the great compassion which is free of involvement with sentimentally purposive views does not exhaust the bodhisattva in all his reincarnations. He does not reincarnate through involvement with such views but reincarnates with his mind free of involvement. Hence, even his reincarnation is like a liberation. Being reincarnated as if being liberated, he has the power and ability to teach the Dharma which liberates living beings from their bondage. As the Lord declares: ‘It is not possible for one who is himself bound to deliver others from their bondage. But one who is himself liberated is able to liberate others from their bondage.’ Therefore, the bodhisattva should participate in liberation and should not participate in bondage. “What is bondage? And what is liberation? To indulge in liberation from the world without employing liberative technique is bondage for the bodhisattva. To engage in life in the world with full employment of liberative technique is liberation for the bodhisattva. To experience the taste of contemplation, meditation, and concentration without skill in liberative technique is bondage. To experience the taste of contemplation and meditation with skill in liberative technique is liberation. Wisdom not integrated with liberative technique is bondage, but wisdom integrated with liberative technique is liberation. Liberative technique not integrated with wisdom is bondage, but liberative technique integrated with wisdom is liberation.
“How is wisdom not integrated with liberative technique a bondage? Wisdom not integrated with liberative technique consists of concentration on voidness, signlessness, and wishlessness, and yet, being motivated by sentimental compassion, failure to concentrate on cultivation of the auspicious signs and marks, on the adornment of the buddha-field, and on the work of development of living beings it is bondage. “How is wisdom integrated with liberative technique a liberation? Wisdom integrated with liberative technique consists of being motivated by the great compassion and thus of concentration on cultivation of the auspicious signs and marks, on the adornment of the buddha-field, and on the work of development of living beings, all the while concentrating on deep investigation of voidness, signlessness, and wishlessness – and it is liberation. “What is the bondage of liberative technique not integrated with wisdom?
The bondage of liberative technique not integrated with wisdom consists of the bodhisattva’s planting of the roots of virtue without dedicating them for the sake of enlightenment, while living in the grip of dogmatic convictions, passions, attachments, resentments, and their subconscious instincts. “What is the liberation of liberative technique integrated with wisdom? The liberation of liberative technique integrated with wisdom consists of the bodhisattva’s dedication of his roots of virtue for the sake of enlightenment, without taking any pride therein, while forgoing all convictions, passions, attachments, resentments, and their subconscious instincts. “Manjusri, thus should the sick bodhisattva consider things. His wisdom is the consideration of body, mind, and sickness as impermanent, miserable, empty, and selfless. His liberative technique consists of not exhausting himself by trying to avoid all physical sickness, and in applying himself to accomplish the benefit of living beings, without interrupting the cycle of reincarnations. Furthermore, his wisdom lies in understanding that the body, mind, and sickness are neither new nor old, both simultaneously and sequentially. And his liberative technique lies in not seeking cessation of body, mind, or sicknesses. “That, Manjusri, is the way a sick bodhisattva should concentrate his mind; he should live neither in control of his mind, nor in indulgence of his mind. Why? To live by indulging the mind is proper for fools and to live in control of the mind is proper for the disciples. Therefore, the bodhisattva should live neither in control nor in indulgence of his mind. Not living in either of the two extremes is the domain of the bodhisattva.
“Not the domain of the ordinary individual and not the domain of the saint, such is the domain of the bodhisattva. The domain of the world yet not the domain of the passions, such is the domain of the bodhisattva. Where one understands liberation, yet does not enter final and complete liberation, there is the domain of the bodhisattva. Where the four Maras manifest, yet where all the works of Maras are transcended, there is the domain of the bodhisattva. Where one seeks the gnosis of omniscience, yet does not attain this gnosis at the wrong time, there is the domain of the bodhisattva. Where one knows the Four Holy Truths, yet does not realize those truths at the wrong time, there is the domain of the bodhisattva. A domain of introspective insight, wherein one does not arrest voluntary reincarnation in the world, such is the domain of the bodhisattva. A domain where one realizes birthlessness, yet does not become destined for the ultimate, such is the domain of the bodhisattva. Where one sees relativity without entertaining any convictions, there is the domain of the bodhisattva. Where one associates with all beings, yet keeps free of all afflictive instincts, there is the domain of the bodhisattva. A domain of solitude with no place for the exhaustion of body and mind, such is the domain of the bodhisattva. The domain of the triple world, yet indivisible from the ultimate realm, such is the domain of the bodhisattva. The domain of voidness, yet where one cultivates all types of virtues, such is the domain of the bodhisattva. The domain of signlessness, where one keeps in sight the deliverance of all living beings, such is the domain of the bodhisattva. The domain of wishlessness, where one voluntarily manifests lives in the world, such is the domain of the bodhisattva.”A domain essentially without undertaking, yet where all the roots of virtue are undertaken without interruption, such is the domain of the bodhisattva. The domain of the six transcendences, where one attains the transcendence of the thoughts and actions of all living beings, such is the domain of the bodhisattva.The domain of the six superknowledges, wherein defilements are not exhausted, such is the domain of the bodhisattva. The domain of living by the holy Dharma,without even perceiving any evil paths, such is the domain of the bodhisattva. The domain of the four immeasurables, where one does not accept rebirth in the heaven of Brahma, such is the domain of the bodhisattva. The domain of the six remembrances, unaffected by any sort of defilement, such is the domain of the bodhisattva. The domain of contemplation, meditation, and concentration, where one does not reincarnate in the formless realms by force of these meditations and concentrations, such is the domain of the bodhisattva. The domain of the four right efforts, where the duality of good and evil is not apprehended, such is the domain of the bodhisattva. The domain of the four bases of magical powers, where they are effortlessly mastered, such is the domain of the bodhisattva. The domain of the five spiritual faculties, where one knows the degrees of the spiritual faculties of living beings, such is the domain of the bodhisattva. The domain of living with the five powers, where one delights in the ten powers of the Tathagata, such is the domain of the bodhisattva. The domain of perfection of the seven factors of enlightenment, where one is skilled in the knowledge of fine intellectual distinctions, such is the domain of the bodhisattva. The domain of the holy eightfold path, where one delights in the unlimited path of the Buddha, such is the domain of the bodhisattva. The domain of the cultivation of the aptitude for mental quiescence and transcendental analysis, where one does not fall into extreme quietism, such is the domain of the bodhisattva. The domain of the realization of the unborn nature of all things, yet of the perfection of the body, the auspicious signs and marks, and the ornaments of the Buddha, such is the domain of the bodhisattva. The domain of manifesting the attitudes of the disciples and the solitary sages without sacrificing the qualities of the Buddha, such is the domain of the bodhisattva. The domain of conformity to all things utterly pure in nature while manifesting behavior that suits the inclinations of all living beings, such is the domain of the bodhisattva. A domain where one realizes that all the buddha-fields are indestructible and uncreatable, having the nature of infinite space, yet where one manifests the establishment of the qualities of the buddhafields in all their variety and magnitude, such is the domain of the bodhisattva. The domain where one turns the wheel of the holy Dharma and manifests the magnificence of ultimate liberation, yet never forsakes the career of the bodhisattva, such is the domain of the bodhisattva!” When Vimalakirti had spoken this discourse, eight thousand of the gods in the company of the crown prince Manjusri conceived the spirit of unexcelled, perfect enlightenment.
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The Void is devoid of Void

Posted on March 7, 2012 by Vajragoni

5. The Consolation of the Invalid, cont’d

Manjusri: Householder, why is your house empty? Why have you no servants?
Vimalakirti: Manjusri, all buddha-fields are also empty.
Manjusri: What makes them empty?
Vimalakirti: They are empty because of emptiness.
Manjusri: What is “empty” about emptiness?
Vimalakirti: Constructions are empty, because of emptiness.
Manjusri: Can emptiness be conceptually constructed?
Vimalakirti: Even that concept is itself empty, and emptiness cannot construct emptiness.
Manjusri: Householder, where should emptiness be sought?
Vimalakirti: Manjusri, emptiness should be sought among the sixty-two convictions.
Manjusri: Where should the sixty-two convictions be sought?
Vimalakirti: They should be sought in the liberation of the Tathagatas.
Manjusri: Where should the liberation of the Tathagatas be sought?
Vimalakirti: It should be sought in the prime mental activity of all living beings. Manjusri, you ask me why I am without servants, but all Maras and opponents are my servants. Why? The Maras advocate this life of birth and death and the bodhisattva does not avoid life. The heterodox opponents advocate convictions, and the bodhisattva is not troubled by convictions. Therefore, all Maras and opponents are my servants.
Manjusri: Householder, of what sort is your sickness?
Vimalakirti: It is immaterial and invisible.
Manjusri: Is it physical or mental?
Vimalakirti: It is not physical, since the body is insubstantial in itself. It is not mental,
since the nature of the mind is like illusion.
Manjusri: Householder, which of the four main elements is disturbed – earth, water, fire,
or air?
Vimalakirti: Manjusri, I am sick only because the elements of living beings are disturbed by sicknesses. read more

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The Right Stuff

Posted on March 6, 2012 by Vajragoni

5. The Consolation of the Invalid

Then, the Buddha said to the crown prince, Manjusri, “Manjusri, go to the Licchavi Vimalakirti to inquire about his illness.” Manjusri replied, “Lord, it is difficult to attend upon the Licchavi Vimalakirti. He is gifted with marvelous eloquence concerning the law of the profound. He is extremely skilled in full expressions and in the reconciliation of dichotomies. His eloquence is inexorable, and no one can resist his imperturbable intellect. He accomplishes all the activities of the bodhisattvas. He penetrates all the secret mysteries of the bodhisattvas and the Buddhas. He is skilled in civilizing all the abodes of devils. He plays with the great superknowledges. He is consummate in wisdom and liberative technique. He has attained the supreme excellence of the indivisible, nondual sphere of the ultimate realm. He is skilled in teaching the Dharma with its infinite modalities within the uniform ultimate. He is skilled in granting means of attainment in accordance with the spiritual faculties of all living beings. He has thoroughly integrated his realization with skill in liberative technique. He has attained decisiveness with regard to all questions. Thus, although he cannot be withstood by someone of my feeble defenses, still, sustained by the grace of the Buddha, I will go to him and will converse with him as well as I can.” Thereupon, in that assembly, the bodhisattvas, the great disciples, the Sakras, the Brahmas, the Lokapalas, and the gods and goddesses, all had this thought: “Surely the conversations of the young prince Manjusri and that good man will result in a profound teaching of the Dharma.” Thus, eight thousand bodhisattvas, five hundred disciples, a great number of Sakras, Brahmas, Lokapalas, and many hundreds of thousands of gods and goddesses, all followed the crown prince Manjusri to listen to the Dharma. And the crown prince Manjusri, surrounded and followed by these bodhisattvas, disciples, Sakras, Brahmas, Lokapalas, gods, and goddesses, entered the great city of Vaisali.
Meanwhile, the Licchavi Vimalakirti thought to himself, “Manjusri, the crown prince, is coming here with numerous attendants. Now, may this house be transformed into emptiness!” Then, magically his house became empty. Even the doorkeeper disappeared. And, except for the invalid’s couch upon which Vimalakirti himself was lying, no bed or couch or seat could be seen anywhere.
Then, the Licchavi Vimalakirti saw the crown prince Manjusri and addressed him thus: “Manjusri! Welcome, Manjusri! You are very welcome! There you are, without any coming. You appear, without any seeing. You are heard, without any hearing.” Manjusri declared, “Householder, it is as you say. Who comes, finally comes not. Who goes, finally goes not. Why? Who comes is not known to come. Who goes is not known to go. Who appears is finally not to be seen. “Good sir, is your condition tolerable? Is it livable? Are your physical elements not disturbed? Is your sickness diminishing? Is it not increasing? The Buddha asks about you – if you have slight trouble, slight discomfort, slight sickness, if your distress is light, if you are cared for, strong, at ease, without self-reproach, and if you are living in touch with the supreme happiness. “Householder, whence came this sickness of yours? How long will it continue? How does it stand? How can it be alleviated?” Vimalakirti replied, “Manjusri, my sickness comes from ignorance and the thirst for existence and it will last as long as do the sicknesses of all living beings. Were all living beings to be free from sickness, I also would not be sick. Why? Manjusri, for the bodhisattva, the world consists only of living beings, and sickness is inherent in living in the world. Were all living beings free of sickness, the bodhisattva also would be free of sickness. For example, Manjusri, when the only son of a merchant is sick, both his parents become sick on account of the sickness of their son. And the parents will suffer as long as that only son does not recover from his sickness. Just so, Manjusri, the bodhisattva loves all living beings as if each were his only child. He becomes sick when they are sick and is cured when they are cured. You ask me, Manjusri, whence comes my sickness; the sicknesses of the bodhisattvas arise from great compassion.” read more

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Spiritual Charity

Posted on March 5, 2012 by Vajragoni

4. The Reluctance of the Bodhisattvas, cont’d

The Buddha then said to the merchant’s son, Sudatta, “Noble son, go to the Licchavi Vimalakirti to inquire about his illness.” Sudatta replied, “Lord, I am indeed reluctant to go to that good man to inquire about his illness. Why? Lord, I remember one day in my father’s house when, in order to celebrate a great sacrifice, I was bestowing gifts upon religious devotees, Brahmans, the poor, the wretched, the unfortunate, beggars, and all the needy. On the seventh and final day of this great sacrifice, the Licchavi Vimalakirti came there and said, ‘Merchant’s son, you should not celebrate a sacrifice in this way. You should celebrate a Dharma-sacrifice. What is the use of the sacrifice of material things?’ “I then asked him, ‘How does one give a Dharma-sacrifice?’ “He replied, ‘A Dharma-sacrifice is that which develops living beings without beginning or end, giving gifts to them all simultaneously. What is that? It consists of the great love which is consummated in enlightenment; of the great compassion which is consummated in the concentration of the holy Dharma on the liberation of all living beings; of the great joy which is consummated in the awareness of the supreme happiness of all living beings; and of the great equanimity which is consummated in concentration through knowledge. “‘The Dharma-sacrifice consists of the transcendence of generosity, which is consummated in peacefulness and self-discipline; of the transcendence of morality, which is consummated in the moral development of immoral beings; of the transcendence of tolerance, consummated through the principle of selflessness; of the transcendence of effort, consummated in initiative toward enlightenment; of the transcendence of meditation, consummated in the solitude of body and mind; and of the transcendence of wisdom, consummated in the omniscient gnosis. “‘The Dharma-sacrifice consists of the meditation of voidness, consummated in effectiveness in the development of all living beings; of the meditation of signlessness, consummated in the purification of all compounded things; and of the meditation of wishlessness, consummated in voluntarily assuming rebirths. “‘The Dharma-sacrifice consists of heroic strength, consummated in the upholding of the holy Dharma; of the power of life, consummated in the means of unification; of the absence of pride, consummated in becoming the slave and the disciple of all living beings; of the gain of body, health, and wealth, consummated by the extraction of essence from the essenceless; of mindfulness, consummated by the six remembrances; of positive thought, consummated through the truly enjoyable Dharma; of purity of livelihood, consummated by correct spiritual practice; of the respect of saints, consummated by joyful and faithful service; of soberness of mind, consummated by absence of dislike for ordinary people; of high resolve, consummated by renunciation; of skill in erudition, consummated by religious practice; of retirement in solitary retreats, consummated by understanding things free of passions; of introspective meditation, consummated by attainment of the Buddha-gnosis; of the stage of the practice of yoga, consummated by the yoga of liberating all living beings from their passions. “‘The Dharma-sacrifice consists of the store of merit which is consummated by the auspicious signs and marks, the ornaments of the buddha-fields, and all other means of development of living beings; of the store of knowledge which is consummated in the ability to teach the Dharma according to the thoughts and actions of all living beings; of the store of wisdom, which is consummated in the uniform gnosis free of acceptance and rejection in regard to all things; of the store of all roots of virtue, consummated in the abandonment of all passions, obscurations, and unvirtuous things; and of the attainment of all the aids to enlightenment, consummated in the realization of the gnosis of omniscience as well as in accomplishment of all virtue. “‘That, noble son, is the Dharma-sacrifice. The bodhisattva who lives by this Dharma-sacrifice is the best of sacrificers, and, through his extreme sacrifice, is himself worthy of offerings from all people, including the gods.’ “Lord, as soon as the householder had discoursed thus, two hundred Brahmans among the crowd of Brahmans present conceived the spirit of unexcelled, perfect enlightenment. And I, full of astonishment, having saluted this good man by touching his feet with my head, took from around my neck a necklace of pearls worth one hundred thousand pieces of gold and offered it to him. But he would not accept it. I then said to him, ‘Please accept, good man, this necklace of pearls, out of compassion for me, and give it to whomsoever you wish.’ “Then, Vimalakirti took the pearls and divided them into two halves. He gave one half of them to the lowliest poor of the city, who had been disdained by those present at the sacrifice. The other half he offered to the Tathagata Dusprasaha. And he performed a miracle such that all present beheld the universe called Marici and the Tathagata Dusprasaha. On the head of the Tathagata Dusprasaha, the pearl necklace took the form of a pavilion, decorated with strings of pearls, resting on four bases, with four columns, symmetrical, well constructed, and lovely to behold. Having shown such a miracle, Vimalakirti said, ‘The giver who makes gifts to the lowliest poor of the city, considering them as worthy of offering as the Tathagata himself, the giver who gives without any discrimination, impartially, with no expectation of reward, and with great love – this giver, I say, totally fulfills the Dharma-sacrifice.’ “Then the poor of the city, having seen that miracle and having heard that teaching, conceived the spirit of unexcelled, perfect enlightenment. Therefore, Lord, I am reluctant to go to that good man to inquire about his illness.” In the same way, all the bodhisattvas, great spiritual heroes, told the stories of their conversations with Vimalakirti and declared their reluctance to go to him. read more

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Hope you guess my name

Posted on March 4, 2012 by Vajragoni

4. The Reluctance of the Bodhisattvas, cont’d

The Buddha then said to the bodhisattva Jagatimdhara, “Jagatimdhara, go to the Licchavi Vimalakirti to inquire about his illness.” Jagatimdhara replied, “My Lord, I am indeed reluctant to go to that good man to inquire about his illness. Why? Lord, I remember that one day, when I was at home, the wicked Mara, disguised as Indra and surrounded with twelve thousand heavenly maidens, approached me with the sounds of music and singing. Having saluted me by touching my feet with his head, he withdrew with his retinue to one side. I then, thinking he was Sakra, the king of the gods, said to him, ‘Welcome, O Kausika! You should remain consciously aware in the midst of the pleasures of desire. You should often think on impermanence and strive to utilize the essential in body, life, and wealth.’ “Mara then said to me, ‘Good sir, accept from me these twelve thousand divine maidens and make them your servants.’ “I replied, ‘O Kausika, do not offer me, who am religious and a son of the Sakya, things which are not appropriate. It is not proper for me to have these maidens.’ “No sooner had I said these words than the Licchavi Vimalakirti came there and said to me, ‘Noble son, do not think that this is Indra! This is not Indra but the evil Mara,who has come to ridicule you.’ “Then the Licchavi Vimalakirti said to Mara, ‘Evil Mara, since these heavenly maidens are not suitable for this religious devotee, a son of the Sakya, give them to me.’ “Then Mara was terrified and distressed, thinking that the Licchavi Vimalakirti had come to expose him. He tried to make himself invisible, but, try as he might with all his magical powers, he could not vanish from sight. Then a voice resounded in the sky, saying, ‘Evil One, give these heavenly maidens to the good man Vimalakirti, and only then will you be able to return to your own abode.’ “Then Mara was even more frightened and, much against his will, gave the heavenly maidens. “The Licchavi Vimalakirti, having received the goddesses, said to them, ‘Now that you have been given to me by Mara, you should all conceive the spirit of unexcelled, perfect enlightenment.’ “He then exhorted them with discourse suitable for their development toward enlightenment, and soon they conceived the spirit of enlightenment. He then said to them, ‘You have just conceived the spirit of enlightenment. From now on, you should devote yourselves to find joy in pleasures of the Dharma, and should take no pleasure in desires.’ “They then asked him, ‘What is “joy in the pleasures of the Dharma”?’ “He declared, ‘It is the joy of unbreakable faith in the Buddha, of wishing to hear the Dharma, of serving the Sangha and honoring the spiritual benefactors without pride. It is the joy of renunciation of the whole world, of not being fixed in objects, of considering the five aggregates to be like murderers, of considering the elements to be like venomous serpents, and of considering the sense-media to be like an empty town. It is the joy of always guarding the spirit of enlightenment, of helping living beings, of sharing through generosity, of not slackening in morality, of control and tolerance in patience, of thorough cultivation of virtue by effort, of total absorption in meditation, and of absence of passions in wisdom. It is the joy of extending enlightenment, of conquering the Maras, of destroying the passions, and of purifying the buddha-field. It is the joy of accumulating all virtues, in order to cultivate the auspicious marks and signs. It is the joy of the liberation of nonintimidation when hearing the profound teaching. It is the joy of exploration of the three doors of liberation, and of the realization of liberation. It is the joy of being an ornament of the seat of enlightenment, and of not attaining liberation at the wrong time. It is the joy of serving those of equal fortune, of not hating or resenting those of superior fortune, of serving the spiritual benefactors, and of avoiding sinful friends. It is the joy of the superior gladness of faith and devotion to the Dharma. It is the joy of acquiring liberative techniques and of the conscious cultivation of the aids to enlightenment. Thus, the bodhisattva admires and finds joy in the delights of the Dharma.’ “Thereupon, Mara said to the goddesses, ‘Now come along and let us return home.’ “They said, ‘You gave us to this householder. Now we should enjoy the delights of the Dharma and should no longer enjoy the pleasures of desires.’ “Then Mara said to the Licchavi Vimalakirti, ‘If it is so that the bodhisattva, the spiritual hero, has no mental attachment, and gives away all his possessions, then, householder, please give me these goddesses.’ “Vimalakirti replied, ‘They are given, Mara. Go home with your retinue. May you fulfill the religious aspirations of all living beings!’ “Then the goddesses, saluting Vimalakirti, said to him, ‘Householder, how should we live in the abode of the Maras?’ “Vimalakirti replied, ‘Sisters, there is a door of the Dharma called “The Inexhaustible Lamp.” Practice it! What is it? Sisters, a single lamp may light hundreds of thousands of lamps without itself being diminished. Likewise, sisters, a single bodhisattva may establish many hundreds of thousands of living beings in enlightenment without his mindfulness being diminished. In fact, not only does it not diminish, it grows stronger. Likewise, the more you teach and demonstrate virtuous qualities to others, the more you grow with respect to these virtuous qualities. This is the door of the Dharma called “The Inexhaustible Lamp.” When you are living in the realm of Mara, inspire innumerable gods and goddesses with the spirit of enlightenment. In such a way, you will repay the kindness of the Tathagata, and you will become the benefactors of all living beings.’ “Then, those goddesses bowed at the feet of the Licchavi Vimalakirti and departed in the company of Mara. Thus, Lord, I saw the supremacy of the magical power, wisdom, and eloquence of the Licchavi Vimalakirti, and therefore I am reluctant to go to that good man to inquire about his illness.” read more

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Bodhimanda

Posted on March 3, 2012 by Vajragoni

4. The Reluctance of the Bodhisattvas, cont’d

After a whole host of disciples and the greatest super-hero of the Bodhisattvas, Maitreya, were reluctant to go and visit Vimalakriti, the Buddha—perhaps wondering just who is left—turns to the young Licchavi Prabhavyuha, a boy. Perhaps the innocence of youth is willing to undertake this daunting task…but alas, the young lad, too, apparently lacks the skill necessary to be up to the task. read more

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