Wednesday, March 9, 2022

Vimalakirti Sutra Part II - 202

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202 - Vimalakirti Nirdesa Sutra
- PART II : chapters 5-8 –

translated by Robert A. F. Thurman


[See chapters 1-4 in Part I]
[See chapters 5-8 in Part II]
[See chapters 9 in part III]
[See chapters 10-12 & Epilogue in Part IV]
[See Global Résumé of the Sutra in Part I, after the Table of Content]

TABLE OF CONTENT OF PART II (chapters 5-8)

  • TABLE OF CONTENT OF PART II (chapters 5-8)

  • 5. THE CONSOLATION OF THE INVALID

    • 5.1 - Qualities of Vimalakirti by Manjushri

    • 5.2 - Discussion between Manjushri & Vimalakirti

      • 5.2.a - Origin of the sickness of a bodhisattva

      • 5.2.b - Emptiness

      • 5.2.c - "How should a bodhisattva console another bodhisattva who is sick?"

      • 5.2.d - "Noble sir, how should a sick bodhisattva control his own mind?"

      • 5.2.e - "What is the elimination of this sickness?

      • 5.2.f - No need to eliminate anything

      • 5.2.g - The way to practice of the Bodhisattva

        • i) The source of the Great Compassion

        • ii) "What is bondage? And what is liberation?

        • iii) The domain of the bodhisattva

  • 6. THE INCONCEIVABLE LIBERATION

    • 6.1 - The nature of the Dharma / Renunciation

    • 6.2 - The inconceivable seeting

    • 6.3 - The domain of the inconceivable liberation of the bodhisattvas

    • 6.4 - Miracles and path that the disciples cannot see

    • 6.5 - The Maras are all Bodhisattvas dwelling in the inconceivable liberation

  • 7. THE GODDESS

    • 7.1 - Right view / perception

    • 7.2 - Right motivation based on right view

    • 7.3 - Right resolve based on right view

    • 7.4 - Right speech based on right view

    • 7.5 - Right speech & right liberation

    • 7.6 - Right livelihood

    • 7.7 - Male & female states

    • 7.8 - There is no birth, no rebirth, no attainment of perfect enlightenment

  • 8. THE FAMILY OF THE TATHAGATAS

    • 8.1 - Right Effort / Actions of the body, speech and mind with the right perception / view & attitude / motivation

    • 8.2 - The family of the Tathagatas

    • 8.3 - Right Life : The way bodhisattvas work in the mud


5. The Consolation of the Invalid

  1. Qualities of Vimalakirti by Manjushri (Résumé: ex. Skilled in the reconciliation of dichotomies, in both wisdom and liberative techniques / adapted skillful means, in the true nature & dynamic of Reality as it is here & now, as pointed out by concepts like: the Union of the Two Truths [U2T] …)

  2. Discussion between Manjushri and Vimalakirti (Résumé: First agreeing about the  Ground / Basis / Source / Suchness / true nature & dynamic of Reality as it is: Union of the Two Truths [U2T] about all dharmas:
    Everything is conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], like objects merely co-labeled / co-imputed / co-imagined / co-created / co-evolving by/with the subject / mind <==> but still empty of inherent existence [T2]; everything is empty of inherent existence [T2] <==> but still conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], like objects merely co-labeled / co-imputed / co-imagined / co-created / co-evolving by/with the subject / mind. One aspect / truth implies / proves the other (<==>).
    Everything is like dreams / magical illusions / tricks of the sight / mirages / reflections / echos / Cities of Gandharvas / emanated apparitions – ’There but not there’.
    Ex. Union of the Two Truths about the three stages of becoming: -- i. dependent origination / beginning / birth / before / past, ii. duration / middle / life / change / during / present, iii. cessation / ending / death / after / future - or nirvana extinction of the five aggregates –.
    Ex. Union of the Two Truths about the three spheres [U3S / U2T-3S] – i. subject / actor / goer / perceiver / knower, ii. relation / action / going / perception / cognition, iii. object / result / destination / perceived / known –.
    Ex. Union of the Two Truths about apparent opposites [Uopp / U2T-opp / Non-duality].
    Ex. Union of the Two Truths about the two truths themselves [U2T-2T].
    Sickness / nirvana is ignoring this; liberation / nirvana is being fully aware of the liberating inconceivable unique all-pervasive timeless unborn unchanging unconditioned unceasing pristine true nature & dynamic of Reality as it is here & now [Ground / Basis / Source / Buddha-nature / Genuine-emptiness / Suchness / Union of the Two Truths [U2T] / Union of the three spheres (U3S / U2T-3S] / Union of opposites [Uopp / U2T-opp] -- free from all extremes & middle, free from all dualistic conceptual proliferations, free from all defining limitations, free from all conditioning / karma].)

  1. Nature of stress & Origin of the sickness of a bodhisattva (Résumé: The sicknesses of a bodhisattva arise from great compassion, from the ignorance and thirst for existence of all ordinary sentient beings. A bodhisattva knows that he is inseparable from, interdependent with, all sentient beings, with the whole universe / buddha-verse. He cannot go well, be liberated, until they are all liberated / enlightened.)

  2. Emptiness (Résumé: A bodhisattva is sick only because ordinary living beings are sick / suffering – due to their ignorance of the liberating inconceivable unique all-pervasive timeless unborn unchanging unconditioned unceasing pristine true nature & dynamic of Reality as it is here & now [Ground / Basis / Source / Buddha-nature / Genuine-emptiness / Suchness / Union of the Two Truths [U2T] / Union of the three spheres (U3S / U2T-3S] / Union of opposites [Uopp / U2T-opp] -- free from all extremes & middle, free from all dualistic conceptual proliferations, free from all defining limitations, free from all conditioning / karma], ignorance of the Union of the Two truths [U2T] about all dharmas, without any exception at all: that everything (ex. the three spheres, apparent opposites, even the two truths themselves) is empty of inherent existence [T2], never fixed / independent / separate / universal / absolute, but more like open / free, not really dependently-co-arisen / co-existent / co-changing / co-functional / co-ceasing <==> because conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], like objects merely co-labeled / co-imputed / co-imagined / co-created / co-evolving by/with the subject / mind the mind [U3S] in dependence of its past / conditioning / karma, not completely non-dependently-arising / non-existent / non-changing / non-functional / non-ceasing / useless / meaningless. One aspect / truth implies / proves the other (<==>). ’They are there but not there’, like dreams / magical illusions / tricks of the sight / mirages / reflections / echos / Cities of Gandharvas / emanated apparitions. They are 'like them in some aspect(s)' but not exactly the same; all metaphors have their limits. It is by spontaneously personally non-dualistically non-conceptually directly perceiving / realising / experiencing the true nature & dynamic of Reality as it is here & now, the true nature & dynamic of the three spheres, the true nature & dynamic of the self-conditioning cycle / karmic cycle / samsara, that one is spontaneously liberated / enlightened without being liberated / enlightened.)

  3. The way to stop stress (Résumé: Recommendations: Encouraging mediation on the four Dharma seals – impermanence, suffering, selflessness / emptiness, nirvana beyond extremes –, confession, the development of empathy / compassion, and maintaining the primal purity and the lack of craving.)

  4. How should a sick bodhisattva control his own mind? (Résumé: Controlling without controlling the mind: By focusing on others; by accumulating both merit & wisdom together. By gradually understanding the true nature & dynamic of sickness / suffering / self-conditioning cycle / samsara, the Union of the Two Truths about the three spheres [U2T-3S].)

  5. What is the elimination of this sickness? (Résumé: Transcending all sickness / suffering: It is inconceivably personally very-subtly spontaneously non-dualistically non-conceptually directly perceiving / realising / experiencing the liberating inconceivable unique all-pervasive timeless unborn unchanging unconditioned unceasing pristine true nature & dynamic of Reality as it is here & now [Ground / Basis / Source / Buddha-nature / Genuine-emptiness / Suchness / Union of the Two Truths [U2T] / Union of the three spheres (U3S / U2T-3S] / Union of opposites [Uopp / U2T-opp] -- free from all extremes & middle, free from all dualistic conceptual proliferations, free from all defining limitations, free from all conditioning / karma].
    It is realising that there are no real dependent origination, duration, cessation for anything.
    It is realising that there is no basis of any discrimination / differentiation in absolute terms, just conventionally / relatively.
    It is realising that there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone get closer to the inconceivable liberating Truth [U2T].
    It is realising that everything is primordially spontaneous, timeless, limitless, equal, pure, perfect, divine, complete, free, beautiful, enlightened / trikaya – in the non-dual sense of those terms.
    It is realising that everything is like the pristine display of the Ground / Suchness / Union of the Two Truths [U2T].
    Sickness / boundage / samsara is ignoring this; happiness / liberation / nirvana is being fully aware of the liberating inconceivable unique all-pervasive timeless unborn unchanging unconditioned unceasing pristine true nature & dynamic of Reality as it is here & now [Ground / Basis / Source / Buddha-nature / Genuine-emptiness / Suchness / Union of the Two Truths [U2T] / Union of the three spheres (U3S / U2T-3S] / Union of opposites [Uopp / U2T-opp] -- free from all extremes & middle, free from all dualistic conceptual proliferations, free from all defining limitations, free from all conditioning / karma].)

  6. No need to eliminate or apply anything (Résumé: Nothing to accept nothing to reject:
    Enlightenment is not caused / produced through efforts & better discriminations – accepting this while rejecting that.
    Enlightenment is inconceivably personally very-subtly spontaneously non-dualistically non-conceptually directly perceiving / realising / experiencing the liberating inconceivable unique all-pervasive timeless unborn unchanging unconditioned unceasing pristine true nature & dynamic of Reality as it is here & now [Ground / Basis / Source / Buddha-nature / Genuine-emptiness / Suchness / Union of the Two Truths [U2T] / Union of the three spheres (U3S / U2T-3S] / Union of opposites [Uopp / U2T-opp] -- free from all extremes & middle, free from all dualistic conceptual proliferations, free from all defining limitations, free from all conditioning / karma].
    Object-perception – as if inherently existing and in real opposition – is the basis of sickness; thinking the three spheres – subject, relation / action, object – are inherently existing, with inherently existing properties / characteristics / qualities, and in real opposition / separate.
    But to perceive objects – physical, conceptual, mental – as infinitely relative, like objects merely co-labeled / co-imputed / co-imagined / co-created / co-evolving by/with the subject / mind, is Ok. To use them while being fully aware of their true nature & dynamic is Ok. No need to reject anything.
    In reality they are all empty of inherent existence [T2] <==> because dependently co-arisen / interdependent [T1] [U2T], like objects merely co-labeled / co-imputed / co-imagined / co-created / co-evolving by/with the subject / mind [U3S].
    In Reality as it is [U2T], subject & object & action are inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, non-dual – in the non-dual sense of those terms: ex. not existent, not non-existent, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; etc.
    In Reality as it is [U2T], there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone get closer to the inconceivable liberating Truth [U2T].
    In Reality as it is [U2T], everything is more like primordially spontaneous, timeless, limitless, equal, pure, perfect, divine, complete, free, beautiful, enlightened / trikaya – in the non-dual sense of those terms.)

  7. The way to practice of the Bodhisattva (Résumé: Practicing / teaching / helping without practicing / teaching / helping: combining virtuous adapted skillful means and wisdom together; without opposing subject & object & action; without accepting or rejecting anything in absolute terms, as if inherently existing with inherently existing qualities; with full awareness of the true nature & dynamic of the three spheres of practice / teaching – subject, relation / action, object – [U3S / U2T-3S], of apparent opposites [Uopp / U2T-opp], and even of the two truths themselves [U2T-2T].)

  1. The source of the great Compassion without sentimentality (Résumé: Practicing Great Compassion (non-dualistic) without sentimental compassion (dualistic); without any partiality / discrimination / differentiation / grasping / attachment / conditioning / illusions / ignorance ina bsolute terms; with more and more wisdom / emptiness. Being totally free, the Bodhisattva participates in liberation, not in bondage.)

  2. What is bondage? And what is liberation? (Résumé: Non-dualistic practice / teaching / helping: To be efficient, all practices / teachings / helping should be a combination of using virtuous adapted skillful means [T1] with more and more wisdom / emptiness [T2] [U2T].
    Only then is it more and more in accord with the liberating inconceivable unique all-pervasive timeless unborn unchanging unconditioned unceasing pristine true nature & dynamic of Reality as it is here & now [Ground / Basis / Source / Buddha-nature / Genuine-emptiness / Suchness / Union of the Two Truths [U2T] / Union of the three spheres (U3S / U2T-3S] / Union of opposites [Uopp / U2T-opp] -- free from all extremes & middle, free from all dualistic conceptual proliferations, free from all defining limitations, free from all conditioning / karma].
    Dualistic practice / teaching / helping, with little wisdom, opposing subject & object, accepting this while rejecting that, is bondage / creating more karma.
    Non-dualistic practice / teaching / helping, combined with wisdom, without any separation between subject & object, not accepting, not rejecting anything in absolute terms, just conventionally / relatively / inter-subjectively, is liberation / transcending the karmic cycle. Ex. Union of compassion and wisdom; one supports the other.)

  3. The domain of a Bodhisattva (Résumé: The Middle Way in everything - free from all extremes & middle in everything: ex. not indulging the mind / being slave to appearances / passions, and not living in control of the mind. Not accepting, not rejecting anything in absolute terms, just conventionally / relatively / inter-subjectively.
    In accord with the liberating inconceivable unique all-pervasive timeless unborn unchanging unconditioned unceasing pristine true nature & dynamic of Reality as it is here & now [Ground / Basis / Source / Buddha-nature / Genuine-emptiness / Suchness / Union of the Two Truths [U2T] / Union of the three spheres (U3S / U2T-3S] / Union of opposites [Uopp / U2T-opp] -- free from all extremes & middle, free from all dualistic conceptual proliferations, free from all defining limitations, free from all conditioning / karma].
    Extremes like: existence & non-existence, subject & object & action, rest & movement, cause & effect, birth / coming & death / going, samsara & nirvana, the two truths.)

6. The Inconceivable Liberation

  1. The nature of the Dharma / Renunciation (Résumé: The inconceivable nature of the Dharma: If you are interested in the Dharma, you should take no interest in anything – physical, conceptual, mental –. They are all like illusions. This Dharma / Reality / Buddha-field / Liberation is inconceivable, free from all extremes & middle, free from all dualistic conceptual proliferations, free from all limits, free from all conditioning / karma. Everything is possible, and looks like magic.)

  2. The inconceivable seeting (Everything about this Dharma / Reality / Buddha-field / Liberation is ultimately inconceivable. To be able to sit on the best lion-thrones with the finest qualities, to be able to inconceivably personally very-subtly spontaneously non-dualistically non-conceptually directly perceive / realise / experience the liberating inconceivable unique all-pervasive timeless unborn unchanging unconditioned unceasing pristine true nature & dynamic of Reality as it is here & now [Ground / Basis / Source / Buddha-nature / Genuine-emptiness / Suchness / Union of the Two Truths [U2T] / Union of the three spheres (U3S / U2T-3S] / Union of opposites [Uopp / U2T-opp] -- free from all extremes & middle, free from all dualistic conceptual proliferations, free from all defining limitations, free from all conditioning / karma], the great disciples have to bow down to (adopt) the non-absolutist non-dualistic Mahayana / Madhyamaka approach.)

  3. The domain of the inconceivable liberation of the bodhisattvas (Résumé: A liberation called 'Inconceivable: An entrance to the domain of the inconceivable liberation of the bodhisattvas. This performance of a miracle, is here to  emphasize the ‘inconceivability’ and ‘interdependence / limitless relativity’ of Reality as it is, and of the actions of those who have directly perceived its true nature & dynamic. Showing here how a Buddha, or high level Bodhisattva, perceives Reality and is able to act accordingly as if working a  miracle / magic.
    .
    Another miracle -- using the method of inconceivable transformations that defies our usual limited conditioned absolutist dualistic conceptual understanding of the laws of the Universe, of causality, matter-energy, space & time --, for those who are inspired by such miracles, pointing out that the true nature of Reality as it is here & now [U2T] is ‘inconceivable’ for those with not enough non-dualistic non-conceptual direct wisdom. In Reality as it is [U2T] there are no fixed / independent / universal / absolute / inherently existing rules / laws / causality, nor total absence of them. In Reality as it is [U2T] everything is limitlessly relative / open / limitless / timeless / free; everything is possible. And when what happens doesn't fit our prefered conditioned frame of reference, we call it 'magical / miraculous / inconceivable'. Meaning it is beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma; beyond all description / conceptualisation, discrimination / differentiation, causality / production, matter-energy, space & time.
    Because Bodhisattvas & Buddhas act more in accord with this true nature & dynamic of Reality as it is, and because this Reality and those activities are incomprehensible / inconceivable for the flawed dualistic conceptual conditioned minds of ordinary beings and disciples, then, for them, those activities look like extra-ordinary miracles, unbelievable magical-tricks, or even deceptions. But they are just more truly natural / realistic than our usual virtual reality, more in accord with Reality as it is. Because everything is limitless, infinitely relative and empty of inherent existence [U2T], then everything is possible. In a sense, it is directly perceiving / realising / experiencing the inconceivable true nature of Reality as it is here & now [U2T] that gives Bodhisattvas and Buddhas their apparent immeasurable powers. But they are just more free from their limiting illusions / conditioning / karma.)

  4. Miracles and path that the disciples cannot see (Obscure for the disciples: Non-absolutist non-dualistic teachings, like this inconceivable liberation, is very hard to understand / perceived by the disciples who are strongly conditioned by, attached to, their limited absolutist dualistic concepts, views, methods, goals. They just don't see it.)

  5. The Maras are all Bodhisattvas dwelling in the inconceivable liberation (Résumé: ‘The Reality as it is’ in everything is always teaching us the true nature & dynamic of Reality as it is: In this inconceivable Reality as it is, everything is primordially spontaneous, timeless, limitless, equal, pure, perfect, divine, complete, free, beautiful, enlightened / trikaya – in the non-dual sense of those words. There is no real / independent / universal / absolute / inherently existing good vs. evil; nothing to accept nothing to reject in absolute terms. Everything in samsara is simply teaching us the liberating inconceivable unique all-pervasive timeless unborn unchanging unconditioned unceasing pristine true nature & dynamic of Reality as it is here & now [Ground / Basis / Source / Buddha-nature / Genuine-emptiness / Suchness / Union of the Two Truths [U2T] / Union of the three spheres (U3S / U2T-3S] / Union of opposites [Uopp / U2T-opp] -- free from all extremes & middle, free from all dualistic conceptual proliferations, free from all defining limitations, free from all conditioning / karma]; we just need to be open to it. Even Maras are just playing the devil in order to teach us something using various adapted skillful means / liberative techniques.)

7. The Goddess (The Eightfold Noble Path from a Bodhisattva’s perspective.)

  1. Right view / perception (Résumé – same as 12.1: A bodhisattva should perceived everything, including all subjects / living beings, all objects / phenomena, all relations / actions, and even the Tathagata / Ground / Reality as it is, as like dreams / magical illusions / tricks of the sight / mirages / reflections / echos / Cities of Gandharvas / emanated apparitions: ‘there but not there’ – empty of inherent existence [T2] <==> because dependently co-arisen / interdependent [T1] [U2T], like objects merely co-labeled / co-imputed / co-imagined / co-created / co-evolving by/with the subject / mind [U3S]. Not inherently existent, not completely non-existent or non-functional, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not this, not non-this, not both together, not neither; etc. Meaning the true nature & dynamic of everything is indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma. It has to be inconceivably personally very-subtly spontaneously non-dualistically non-conceptually directly perceived / realised / experienced.)
    (Same as 3.7 - Perceiving / knowing without perceiving / knowing all subjects / living beings, all objects / phenomena, all relations / actions, and even the Tathagata / Ground / Reality as it is: free from all extremes & middle, free from all dualistic conceptual proliferations, free from all limits, free from all conditioning / karma; without any di-vision between the subject / actor / perceiver / knower, the relation / action / perception / cognition, and the object / result / perceived / known; with full awareness of the true nature & dynamic of the three spheres; transcending all opposites; not accepting, not rejecting anything in absolute terms, just conventionally / relatively / inter-subjectively. Extremes like: existence & non-existence, subject & object & action, rest & movement, action & non-action, causality & acausality, cause & effect, birth / coming & death / going, samsara & nirvana, the two truths. Only a Buddha has perfected this inconceivable personal very-subtle spontaneous non-dualistical non-conceptual direct perception / realisation / experience of the liberating inconceivable unique all-pervasive timeless unborn unchanging unconditioned unceasing pristine true nature & dynamic of Reality as it is here & now [Ground / Basis / Source / Buddha-nature / Genuine-emptiness / Suchness / Union of the Two Truths [U2T] / Union of the three spheres (U3S / U2T-3S] / Union of opposites [Uopp / U2T-opp] -- free from all extremes & middle, free from all dualistic conceptual proliferations, free from all defining limitations, free from all conditioning / karma]. So, ultimately, it is the Ground / Reality as it is that is directly self-recognising itself in all of its inseparable manifestations. Everything is the inseparable three pure kayas of the Buddha: pure body, pure speech, pure mind.)

  2. Right motivation based on right view (Résumé: A Bodhisattva generates the four immeasurable attitudes: Great Loving-kingness, Great Compassion, Great Joy, and Great Equanimity – toward all sentient beings, toward everything, without any attachment / expectations / partiality / discrimination / differentiation / illusions; while being fully aware of the inconceivable true nature & dynamic of the three spheres [U2T-3S].)

  3. Right resolve based on right view (Résumé: Accumulating both merit & wisdom together: To transcend all of our desires, fears, indifference / illusions / conditioning / karma, we should take refuge in the three Gems, develop the four immeasurable attitudes and the motivation of bodhicitta, practice the six paramitas, etc.; and should develop the wisdom of understanding and then inconceivably personally very-subtly spontaneously non-dualistically non-conceptually directly perceiving / realising / experiencing the liberating inconceivable unique all-pervasive timeless unborn unchanging unconditioned unceasing pristine true nature & dynamic of Reality as it is here & now [Ground / Basis / Source / Buddha-nature / Genuine-emptiness / Suchness / Union of the Two Truths [U2T] / Union of the three spheres (U3S / U2T-3S] / Union of opposites [Uopp / U2T-opp] -- free from all extremes & middle, free from all dualistic conceptual proliferations, free from all defining limitations, free from all conditioning / karma] as pointed by concepts like: the Union of the Two Truths about all dharmas [U2T], the Union of the Two Truths about the three spheres of any relation / action [U3S / U2T-3S], the Union of the Two Truths about the apparent opposites of any duality / triad / quad / etc. [Uopp / U2T-opp], even the Union of the Two Truths about the two truths themselves [U2T-2T], the Middle Way free from all extremes & middle.)

  4. Right speech based on right view (Résumé: Transcending all dualistic conceptualisations without rejecting them completely: Being empty of inherent existence [T2] <==> because dependently co-arisen [T1] [U2T], like objects merely co-labeled / co-imputed / co-imagined / co-created / co-evolving by/with the subject / mind, things – like flowers, concepts, dualities, thoughts, our body speech & mind … – are neither good nor bad. It is the conditioned mind of an ordinary person or disciple that attributes to them inherent existence, inherently existing qualities like good or bad, and opposes them, accepting this while rejecting that. In Reality as it is [U2T], there is no basis of any discrimination / differentiation in absolute terms, just conventionally / relatively / inter-subjectively. And there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone get closer to the inconceivable liberating Truth [U2T]. In that sense everything is more like primordially spontaneous, timeless, limitless, equal, pure, perfect, divine, complete, free, beautiful, enlightened / trikaya – in the non-dual sense of those terms. Everything is like the pristine display of the Ground / Suchness / Union of the Two Truths [U2T].
    .
    Another miracle -- using the method of inconceivable transformations that defies our usual limited conditioned absolutist dualistic conceptual understanding of the laws of the Universe, of causality, matter-energy, space & time --, for those who are inspired by such miracles, pointing out that the true nature of Reality as it is here & now [U2T] is ‘inconceivable’ for those with not enough non-dualistic non-conceptual direct wisdom. In Reality as it is [U2T] there are no fixed / independent / universal / absolute / inherently existing rules / laws / causality, nor total absence of them. In Reality as it is [U2T] everything is limitlessly relative / open / limitless / timeless / free; everything is possible. And when what happens doesn't fit our prefered conditioned frame of reference, we call it 'magical / miraculous / inconceivable'. Meaning it is beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma; beyond all description / conceptualisation, discrimination / differentiation, causality / production, matter-energy, space & time.
    Because Bodhisattvas & Buddhas act more in accord with this true nature & dynamic of Reality as it is, and because this Reality and those activities are incomprehensible / inconceivable for the flawed dualistic conceptual conditioned minds of ordinary beings and disciples, then, for them, those activities look like extra-ordinary miracles, unbelievable magical-tricks, or even deceptions. But they are just more truly natural / realistic than our usual virtual reality, more in accord with Reality as it is. Because everything is limitless, infinitely relative and empty of inherent existence [U2T], then everything is possible. In a sense, it is directly perceiving / realising / experiencing the inconceivable true nature of Reality as it is here & now [U2T] that gives Bodhisattvas and Buddhas their apparent immeasurable powers. But they are just more free from their limiting illusions / conditioning / karma.)

  5. Right speech & right liberation (Résumé: Transcending speech – all dualistic conceptual proliferations – is not about rejecting / negating / abandoning / subtracting / not-doing any of it. Being empty of inherent existence [T2] <==> because dependently co-arisen [T1] [U2T], like objects merely co-labeled / co-imputed / co-imagined / co-created / co-evolving by/with the subject / mind, things – like concepts, dualities, our body & speech & mind – are neither good nor bad. It is the conditioned mind of an ordinary person or disciple that attributes things inherent existence, inherently existing qualities like good or bad, and opposes them, accepting this while rejecting that. In Reality as it is [U2T], there is no basis of any discrimination / differentiation in absolute terms, just conventionally / relatively / inter-subjectively. And there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone get closer to the inconceivable liberating Truth [U2T]. In that sense everything is more like primordially spontaneous, timeless, limitless, equal, pure, perfect, divine, complete, free, beautiful, enlightened / trikaya – in the non-dual sense of those terms. Everything is like the pristine display of the Ground / Suchness / Union of the Two Truths [U2T].
    Liberation / transcendence is becoming free from – not free of / without – something by inconceivably personally very-subtly spontaneously non-dualistically non-conceptually directly perceiving / realising / experiencing its inconceivable true nature & dynamic as it is here & now; no need to accept this and reject that. It is being able to use it, when useful, without grasping it, without being attached to it or fearing it, without being fooled by it, without becoming slave to it. Using it with full awareness of its inconceivable true nature & dynamic as it is here & now [U2T].)

  6. Right livelihood (Advantages of living in this Bodhisattva’s house / Buddha-field.)

  7. Male & female states (Résumé: Transcending dualities like male vs. female, and change: Being empty of inherent existence [T2] <==> because dependently co-arisen [T1] [U2T], like objects merely co-labeled / co-imputed / co-imagined / co-created / co-evolving by/with the subject / mind, things – like gender (ex. male state, female state, …) – are neither good nor bad. It is the conditioned mind of an ordinary person or disciple that attributes things inherent existence, inherently existing characteristics / qualities like male & female, good & bad, and opposes them, accepting this while rejecting that. In Reality as it is [U2T], there is no basis of any discrimination / differentiation in absolute terms, just conventionally / relatively / inter-subjectively. And there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone get closer to the inconceivable liberating Truth [U2T]. In that sense everything is more like primordially spontaneous, timeless, limitless, equal, pure, perfect, divine, complete, free, beautiful, enlightened / trikaya – in the non-dual sense of those terms. Everything is like the pristine display of the Ground / Suchness / Union of the Two Truths [U2T].
    .
    Another miracle -- using the method of inconceivable transformations that defies our usual limited conditioned absolutist dualistic conceptual understanding of the laws of the Universe, of causality, matter-energy, space & time --, for those who are inspired by such miracles, pointing out that the true nature of Reality as it is here & now [U2T] is ‘inconceivable’ for those with not enough non-dualistic non-conceptual direct wisdom. In Reality as it is [U2T] there are no fixed / independent / universal / absolute / inherently existing rules / laws / causality, nor total absence of them. In Reality as it is [U2T] everything is limitlessly relative / open / limitless / timeless / free; everything is possible. And when what happens doesn't fit our prefered conditioned frame of reference, we call it 'magical / miraculous / inconceivable'. Meaning it is beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma; beyond all description / conceptualisation, discrimination / differentiation, causality / production, matter-energy, space & time.
    Because Bodhisattvas & Buddhas act more in accord with this true nature & dynamic of Reality as it is, and because this Reality and those activities are incomprehensible / inconceivable for the flawed dualistic conceptual conditioned minds of ordinary beings and disciples, then, for them, those activities look like extra-ordinary miracles, unbelievable magical-tricks, or even deceptions. But they are just more truly natural / realistic than our usual virtual reality, more in accord with Reality as it is. Because everything is limitless, infinitely relative and empty of inherent existence [U2T], then everything is possible. In a sense, it is directly perceiving / realising / experiencing the inconceivable true nature of Reality as it is here & now [U2T] that gives Bodhisattvas and Buddhas their apparent immeasurable powers. But they are just more free from their limiting illusions / conditioning / karma.)

  8. There is no birth, no rebirth, no attainment of perfect enlightenment (Résumé - same as 12.2: Tolerance of the birthlessness, occurrencelessness, rebirthlessness, and destructionlessness / extinctionlessness of all things:
    In Reality as it is [U2T], everything is empty of inherent existence [T2] <==> because dependently co-arisen / interdependent [T1], like objects merely co-labeled / co-imputed / co-imagined / co-created / co-evolving by/with the subject / mind [U3S].
    Thus there are no real three stages of becoming for anything: -- i. dependent origination / beginning / birth / before / past, ii. duration / middle / life / change / during / present, iii. cessation / ending / death / after / future - or nirvana extinction of the five aggregates –.
    Thus there are no real / inherently existing change / evolution, rebirths / transmigration, and liberation / enlightenment.
    Again here ‘no’ / ‘not existent’ doesn’t mean ‘complete non-existence’ but not inherently existent, just dependently / relatively / conventionally existent. In the same way, ‘non duality’ doesn’t mean ‘oneness’.
    All of this is dualistic thinking – existence vs. non-existence, duality vs. non-duality / oneness –, while Reality as it is is inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma.) [See also 9.1, 9.23]

8. The Family of the Tathagatas

  1. Right Effort / Actions of the body, speech and mind with the right perception / view & attitude / motivation : (Résumé: No right vs. wrong ways. Everything could be a lesson / teaching. What is important is the presence / mindfulness / openness / compassion / bodhicitta / wisdom: Being empty of inherent existence [T2] <==> because dependently co-arisen [T1] [U2T], like objects merely co-labeled / co-imputed / co-imagined / co-created / co-evolving by/with the subject / mind, things – methods, paths, ways – are neither right nor wrong. It is the conditioned mind of an ordinary person or disciple that attributes things inherent existence, inherently existing characteristics / qualities like male & female, good & bad, and opposes them, accepting this while rejecting that. In Reality as it is [U2T], there is no basis of any discrimination / differentiation in absolute terms, just conventionally / relatively / inter-subjectively. And there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone get closer to the inconceivable liberating Truth [U2T]. In that sense everything is more like primordially spontaneous, timeless, limitless, equal, pure, perfect, divine, complete, free, beautiful, enlightened / trikaya – in the non-dual sense of those terms. Everything is like the pristine display of the Ground / Suchness / Union of the Two Truths [U2T].)

  2. The family of the Tathagatas (Résumé: A Lotus grows in the mud. Likewise, without going into the ocean of passions, wrong views, mistakes, illusions, karma … it is impossible to obtain the mind of omniscience. Enlightenment is not gained by rejecting samsara while seeking nirvana, but by inconceivably personally very-subtly spontaneously non-dualistically non-conceptually directly perceiving / realising / experiencing the true nature of samsara as it is here & now, the self-conditioning cycle, the karmic cycle.)

  3. Right Life : The way bodhisattvas work in the mud (Résumé: A Bodhisattva necessarily works in samsara.)

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5. THE CONSOLATION OF THE INVALID

(From the Introduction: Mañjuśrī, despite his own reluctance, is the only bodhisattva to assent to the Buddha’s request, and the fourth (fifth) and subsequent chapters describe the conversations between him, Vimalakīrti, and a number of other interlocutors from the large assembly accompanying Mañjuśrī to Vimalakīrt’s house in the eager anticipation of hearing the Dharma expressed in the exchange between these two high-level bodhisattvas. Their discussion starts with what is meant by sickness, how a bodhisattva should comfort another bodhisattva who is sick, and how a sick bodhisattva should control his own mind, with most of the dialogue consisting of long passages spoken by Vimalakīrti in response to brief questions by Mañjuśrī. In the fifth chapter, Vimalakīrti performs the miraculous feat of bringing to his house in Vaiśālī millions of enormous thrones belonging to the entourage of a buddha from another, vastly distant universe, the Tathāgata Meru­pradīpa­rāja, and explains how such apparently impossible transformations of time, space, and other phenomena become possible for a bodhisattva who lives in the inconceivable liberation.)

Comments: What is the Vimalakirti Sutra? Buddhism Explained with Robert A.F. Thurman: https://youtu.be/GY1UXFNM7YY?t=5792

5.1 - Qualities of Vimalakirti by Manjushri

(Résumé: ex. Skilled in the reconciliation of dichotomies, in both wisdom and liberative techniques / adapted skillful means, in the true nature & dynamic of Reality as it is here & now, as pointed out by concepts like: the Union of the Two Truths [U2T] …)

[Go to TOC]

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 super-knowledges.
He is consummate in wisdom and liberative technique.
He has attained the supreme excellence of the indivisible, non-dual 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!"

[i.e. This performance of a miracle, is here to  emphasize the ‘inconceivability’ and ‘interdependence / limitless relativity’ of Reality as it is, and of the actions of those who have directly perceived its true nature & dynamic. Showing here how a Buddha, or high level Bodhisattva, perceives Reality and is able to act accordingly as if working a  miracle / magic.]
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.


5.2 - Discussion between Manjushri & Vimalakirti

(Résumé: First agreeing about the  Ground / Basis / Source / Suchness / true nature & dynamic of Reality as it is: Union of the Two Truths [U2T] about all dharmas:
Everything is conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], like objects merely co-labeled / co-imputed / co-imagined / co-created / co-evolving by/with the subject / mind <==> but still empty of inherent existence [T2]; everything is empty of inherent existence [T2] <==> but still conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], like objects merely co-labeled / co-imputed / co-imagined / co-created / co-evolving by/with the subject / mind. One aspect / truth implies / proves the other (<==>).
Everything is like dreams / magical illusions / tricks of the sight / mirages / reflections / echos / Cities of Gandharvas / emanated apparitions – ’There but not there’.
Ex. Union of the Two Truths about the three stages of becoming: -- i. dependent origination / beginning / birth / before / past, ii. duration / middle / life / change / during / present, iii. cessation / ending / death / after / future - or nirvana extinction of the five aggregates –.
Ex. Union of the Two Truths about the three spheres [U3S / U2T-3S] – i. subject / actor / goer / perceiver / knower, ii. relation / action / going / perception / cognition, iii. object / result / destination / perceived / known –.
Ex. Union of the Two Truths about apparent opposites [Uopp / U2T-opp / Non-duality]. ex. Union of the Two Truths about the two truths themselves [U2T-2T].
Sickness / nirvana is ignoring this; liberation / nirvana is being fully aware of the liberating inconceivable unique all-pervasive timeless unborn unchanging unconditioned unceasing pristine true nature & dynamic of Reality as it is here & now [Ground / Basis / Source / Buddha-nature / Genuine-emptiness / Suchness / Union of the Two Truths [U2T] / Union of the three spheres (U3S / U2T-3S] / Union of opposites [Uopp / U2T-opp] -- free from all extremes & middle, free from all dualistic conceptual proliferations, free from all defining limitations, free from all conditioning / karma].)

[Go to TOC]

Comments: What is the Vimalakirti Sutra? Buddhism Explained with Robert A.F. Thurman: https://youtu.be/GY1UXFNM7YY?t=6200 

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 [T1], without any seeing [T2] [U2T - Union of the Two Truths].
You are heard, without any hearing."

Manjusri declared,

"Householder, it is as you say.
Who comes, finally comes not.
Who goes, finally goes not. [Union of the Two truths about the three stages of becoming]
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?"


5.2.a - Origin of the sickness of a bodhisattva

(Résumé: The sicknesses of a bodhisattva arise from great compassion, from the ignorance and thirst for existence of all ordinary sentient beings. A bodhisattva knows that he is inseparable from, interdependent with, all sentient beings, with the whole universe / buddha-verse. He cannot go well, be liberated, until they are all liberated / enlightened.)

[Go to TOC]

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."


5.2.b - Emptiness

(Résumé: A bodhisattva is sick only because ordinary living beings are sick / suffering – due to their ignorance of the liberating inconceivable unique all-pervasive timeless unborn unchanging unconditioned unceasing pristine true nature & dynamic of Reality as it is here & now [Ground / Basis / Source / Buddha-nature / Genuine-emptiness / Suchness / Union of the Two Truths [U2T] / Union of the three spheres (U3S / U2T-3S] / Union of opposites [Uopp / U2T-opp] -- free from all extremes & middle, free from all dualistic conceptual proliferations, free from all defining limitations, free from all conditioning / karma], ignorance of the Union of the Two truths [U2T] about all dharmas, without any exception at all: that everything (ex. the three spheres, apparent opposites, even the two truths themselves) is empty of inherent existence [T2], never fixed / independent / separate / universal / absolute, but more like open / free, not really dependently-co-arisen / co-existent / co-changing / co-functional / co-ceasing <==> because conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], like objects merely co-labeled / co-imputed / co-imagined / co-created / co-evolving by/with the subject / mind the mind [U3S] in dependence of its past / conditioning / karma, not completely non-dependently-arising / non-existent / non-changing / non-functional / non-ceasing / useless / meaningless. One aspect / truth implies / proves the other (<==>). ’They are there but not there’, like dreams / magical illusions / tricks of the sight / mirages / reflections / echos / Cities of Gandharvas / emanated apparitions. They are 'like them in some aspect(s)' but not exactly the same; all metaphors have their limits. It is by inconceivably personally very-subtly spontaneously non-dualistically non-conceptually directly perceiving / realising / experiencing the true nature & dynamic of Reality as it is here & now, the true nature & dynamic of the three spheres, the true nature & dynamic of the self-conditioning cycle / karmic cycle / samsara, that one is spontaneously liberated / enlightened without being liberated / enlightened.)

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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.


Manjusri: Householder,

5.2.c - "How should a bodhisattva console another bodhisattva who is sick?"

(Résumé: Recommandations: Encouraging mediation on the four Dharma seals – impermanence, suffering, selflessness / emptiness, nirvana is beyond extremes –, confession, the development of empathy / compassion, and maintaining the primal purity and the lack of craving.)

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Vimalakirti:

[FOUR DHARMA SEALS:]

He should tell him that the body is impermanent, but should not exhort him to renunciation or disgust.
He should tell him that the body is miserable, but should not encourage him to find solace in liberation;

that the body is selfless, but that living beings should be developed;
that the body is peaceful, but not to seek any ultimate calm.

.

[CONFESSION, COMPASSION:]

He should urge him to confess his evil deeds, but not for the sake of absolution.
He should encourage his empathy for all living beings on account of his own sickness,

his remembrance of suffering experienced from beginningless time,
and his consciousness of working for the welfare of living beings.

.

[MAINTAIN THE PRIMAL PURITY AND THE LACK OF CRAVING:]

He should encourage him not to be distressed, but to manifest the roots of virtue,
to maintain the primal purity and the lack of craving,
and thus to always strive to become the king of healers, who can cure all sicknesses.

.

Thus should a bodhisattva console a sick bodhisattva, in such a way as to make him happy.


Manjusri asked,

5.2.d - "Noble sir, how should a sick bodhisattva control his own mind?"

(Résumé: Controlling without controlling the mind: By focusing on others; by accumulating both merit & wisdom together. By gradually understanding the true nature & dynamic of sickness / suffering / self-conditioning cycle / samsara, the Union of the Two Truths about the three spheres [U2T-3S].)

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Vimalakirti replied,

"Manjusri, a sick bodhisattva should control his own mind with the following consideration:

Sickness arises from total involvement in the process of misunderstanding from beginningless time.

It arises from the passions that result from unreal mental constructions,

and hence ultimately nothing is perceived which can be said to be sick.

.

Why?

The body is the issue of the four main elements, and in these elements there is no owner and no agent.

There is no self in this body, and except for arbitrary insistence on self, ultimately no "I" which can be said to be sick can be apprehended.

Therefore, thinking "I" should not adhere to any self,

and "I" should rest in the knowledge of the root of illness,'

he should abandon the conception of himself as a personality

and produce the conception of himself as a thing,

thinking, 'This body is an aggregate of many things; when it is born, only things are born; when it ceases, only things cease; these things have no awareness or feeling of each other; when they are born, they do not think, "I am born." When they cease, they do not think, "I cease."'

.

"Furthermore, he should understand thoroughly the conception of himself as a thing by cultivating the following consideration:

'Just as in the case of the conception of "self," so the conception of "thing" is also a misunderstanding, and this misunderstanding is also a grave sickness; I should free myself from this sickness and should strive to abandon it.'


5.2.e - "What is the elimination of this sickness?

(Résumé: Transcending all sickness / suffering: It is inconceivably personally very-subtly spontaneously non-dualistically non-conceptually directly perceiving / realising / experiencing the liberating inconceivable unique all-pervasive timeless unborn unchanging unconditioned unceasing pristine true nature & dynamic of Reality as it is here & now [Ground / Basis / Source / Buddha-nature / Genuine-emptiness / Suchness / Union of the Two Truths [U2T] / Union of the three spheres (U3S / U2T-3S] / Union of opposites [Uopp / U2T-opp] -- free from all extremes & middle, free from all dualistic conceptual proliferations, free from all defining limitations, free from all conditioning / karma].
It is realising that there are no real dependent origination, duration, cessation for anything.
It is realising that there is no basis of any discrimination / differentiation in absolute terms, just conventionally / relatively.
It is realising that there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone get closer to the inconceivable liberating Truth [U2T].
It is realising that everything is primordially spontaneous, timeless, limitless, equal, pure, perfect, divine, complete, free, beautiful, enlightened / trikaya – in the non-dual sense of those terms.
It is realising that everything is like the pristine display of the Ground / Suchness / Union of the Two Truths [U2T].
Sickness / bondage / samsara is ignoring this; happiness / liberation / nirvana is being fully aware of the liberating inconceivable unique all-pervasive timeless unborn unchanging unconditioned unceasing pristine true nature & dynamic of Reality as it is here & now [Ground / Basis / Source / Buddha-nature / Genuine-emptiness / Suchness / Union of the Two Truths [U2T] / Union of the three spheres (U3S / U2T-3S] / Union of opposites [Uopp / U2T-opp] -- free from all extremes & middle, free from all dualistic conceptual proliferations, free from all defining limitations, free from all conditioning / karma].)

[Go to TOC]

Comments: Robert Thurman: Vimalakirti Video #11: https://www.youtube.com/watch?v=sDAHrf7DjgE 

It is the elimination of egoism and possessiveness (i.e. Transcending the three spheres of ownership).

.

What is the elimination of egoism and possessiveness?

It is the freedom from dualism.

.

What is freedom from dualism?

It is the absence of involvement (not accepting, not rejecting the three spheres)
with either the external (object / others / world) or the internal (subject / self).

.

What is the absence of involvement with either external or internal?

It is non-deviation, non-fluctuation, and non-distraction from equanimity.

.

What is equanimity?

It is the equality of everything from self (samsara / appearances) to liberation (nirvana / emptiness).

Why?

Because both self (samsara) and liberation (nirvana) [T1] are void [T2] [U2T].

.

How can both be void?

As verbal designations [T1 / not completely non-existent], they both are void [T2 / not really existent] [U2T], and neither is established in reality.

Therefore, one who sees such equality makes no difference between sickness (appearances / T1) and voidness [T2] [U2T];

his sickness is itself voidness [U2T], and that sickness as voidness is itself void [U2T-2T].

.

"The sick bodhisattva should recognize that sensation is ultimately non-sensation (not accepting), but he should not realize the cessation of sensation (not rejecting). 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.


5.2.f - No need to eliminate anything

(Résumé: Nothing to accept nothing to reject: Enlightenment is not caused / produced through efforts & better discriminations – accepting this while rejecting that. Enlightenment is inconceivably personally very-subtly spontaneously non-dualistically non-conceptually directly perceiving / realising / experiencing the liberating inconceivable unique all-pervasive timeless unborn unchanging unconditioned unceasing pristine true nature & dynamic of Reality as it is here & now [Ground / Basis / Source / Buddha-nature / Genuine-emptiness / Suchness / Union of the Two Truths [U2T] / Union of the three spheres (U3S / U2T-3S] / Union of opposites [Uopp / U2T-opp] -- free from all extremes & middle, free from all dualistic conceptual proliferations, free from all defining limitations, free from all conditioning / karma].
Object-perception – as if inherently existing and in real opposition – is the basis of sickness; thinking the three spheres – subject, relation / action, object – are inherently existing, with inherently existing properties / characteristics / qualities, and in real opposition / separate.
But to perceive objects – physical, conceptual, mental – as infinitely relative, like objects merely co-labeled / co-imputed / co-imagined / co-created / co-evolving by/with the subject / mind, is Ok. To use them while being fully aware of their true nature & dynamic is Ok. No need to reject anything.
In reality they are all empty of inherent existence [T2] <==> because dependently co-arisen / interdependent [T1] [U2T], like objects merely co-labeled / co-imputed / co-imagined / co-created / co-evolving by/with the subject / mind [U3S].
In Reality as it is [U2T], subject & object & action are inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, non-dual – in the non-dual sense of those terms: ex. not existent, not non-existent, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; etc.
In Reality as it is [U2T], there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone get closer to the inconceivable liberating Truth [U2T].
In Reality as it is [U2T], everything is more like primordially spontaneous, timeless, limitless, equal, pure, perfect, divine, complete, free, beautiful, enlightened / trikaya – in the non-dual sense of those terms.)

[Go to TOC]

As for these living beings, there is nothing to be applied (not accepting in absolute terms),
and there is nothing to be removed (not rejecting in absolute terms, just conventionally / relatively / inter-subjectively);

one has only to teach them the Dharma for them to realize the basis from which sicknesses arise.

What is this basis? (i.e. believing in inherently existing objects – physical, conceptual, mental –, with inherently existing characteristics / properties / qualities, and in inherently existing difference / separateness / multiplicity / duality / opposition …)

It is object-perception. Insofar as apparent objects are perceived (as inherently existing), 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 non-perception, as no objects exist ultimately [T2] (just conventionally / relatively / inter-subjectively [T1]) [U2T].

What is non-perception?
The internal subject (mind) and the external object (phenomena) are not perceived dualistically [U3S / U2T-3S].

Therefore, it is called non-perception (of inherently existing objects, just infinitely relative objects).


5.2.g - The way to practice of the Bodhisattva

(Résumé: Practicing / teaching / helping without practicing / teaching / helping: combining virtuous adapted skillful means and wisdom together; without opposing subject & object & action; without accepting or rejecting anything in absolute terms, as if inherently existing with inherently existing qualities; with full awareness of the true nature & dynamic of the three spheres of practice / teaching – subject, relation / action, object – [U3S / U2T-3S], and of apparent opposites [Uopp / U2T-opp], and even of the two truths themselves [U2T-2T].)

i) The source of the Great Compassion

(Résumé: Practicing Great Compassion (non-dualistic) without sentimental compassion (dualistic); without any partiality / discrimination / differentiation / grasping / attachment / conditioning / illusions / ignorance in absolute terms; with more and more wisdom / emptiness. Being totally free, the Bodhisattva participates in liberation, not in bondage.)

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"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 non-existent, so the sicknesses of all living beings are unreal and non-existent.'
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.

ii) "What is bondage? And what is liberation?

(Résumé: Non-dualistic practice / teaching / helping: To be efficient, all practices / teachings / helping should be a combination of using virtuous adapted skillful means [T1] with more and more wisdom / emptiness [T2] [U2T]. Only then is it more and more in accord with the liberating inconceivable unique all-pervasive timeless unborn unchanging unconditioned unceasing pristine true nature & dynamic of Reality as it is here & now [Ground / Basis / Source / Buddha-nature / Genuine-emptiness / Suchness / Union of the Two Truths [U2T] / Union of the three spheres (U3S / U2T-3S] / Union of opposites [Uopp / U2T-opp] -- free from all extremes & middle, free from all dualistic conceptual proliferations, free from all defining limitations, free from all conditioning / karma].
Dualistic practice / teaching / helping, with little wisdom, opposing subject & object, accepting this while rejecting that, is bondage / creating more karma.
Non-dualistic practice / teaching / helping, combined with wisdom, without any separation between subject & object, not accepting, not rejecting anything in absolute terms, just conventionally / relatively / inter-subjectively, is liberation / transcending the karmic cycle. Ex. Union of compassion and wisdom; one supports the other.)

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[USING LIBERATIVE TECHNIQUE / VIRTUOUS ADAPTED SKILLFUL MEANS IS IMPORTANT: ex. loving-kindness, compassion, meditation, the Middle Way - not accepting not rejecting, pure-view, etc.]
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.

.

[BUT USING LIBERATIVE TECHNIQUE / VIRTUOUS ADAPTED SKILLFUL MEANS WITHOUT WISDOM IS BONDAGE: ex. compassion without wisdom.]

Wisdom not integrated with liberative technique (virtues) 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.

.

[ON THE OTHER HAND WISDOM WITHOUT LIBERATIVE TECHNIQUE IS ALSO BONDAGE: ex. wisdom without compassion.]

"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.

.

[WE NEED TO COMBINE LIBERATIVE TECHNIQUE / VIRTUOUS ADAPTED SKILLFUL MEANS WITH MORE AND MORE WISDOM TO BE EFFICIENT, TO BE IN ACCORD WITH THE TRUE NATURE OF REALITY AS IT IS: ex. Union of compassion & wisdom is in accord with the Union of the Two Truths: Union of interdependence & emptiness.]

"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.

iii) The domain of the bodhisattva

(Résumé: The Middle Way in everything - free from all extremes & middle in everything: ex. not indulging the mind / being slave to appearances / passions, and not living in control of the mind. Not accepting, not rejecting anything in absolute terms, just conventionally / relatively / inter-subjectively.
In accord with the liberating inconceivable unique all-pervasive timeless unborn unchanging unconditioned unceasing pristine true nature & dynamic of Reality as it is here & now [Ground / Basis / Source / Buddha-nature / Genuine-emptiness / Suchness / Union of the Two Truths [U2T] / Union of the three spheres (U3S / U2T-3S] / Union of opposites [Uopp / U2T-opp] -- free from all extremes & middle, free from all dualistic conceptual proliferations, free from all defining limitations, free from all conditioning / karma].
Extremes like: existence & non-existence, subject & object & action, rest & movement, cause & effect, birth / coming & death / going, samsara & nirvana, the two truths.)

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"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.

(i.e. Tolerance of non reality (emptiness, not existence), and non complete irreality (not complete non-existence, dependently co-arisen relatively functional appearances), of the three stages of becoming; tolerance of the beginninglessness / birthlessness / productionlessness, occurencelessness / lifelessness, changelessness / rebirthlessness, and endinglessness / deathlessness / destructionlessness / extinctionlessness – of all things (subjects / beings, relations / actions, objects / phenomena / things) x (physical, conceptual, mental) x (individual, collective, universal) x (past, present, future) x (pure, impure) –. So we should not accept those three stages of becoming of any thing as they appear to be, nor reject them as if completely non-existent / meaningless / useless. ‘They are there but not there’: they are conventional / interdependent / limitlessly relative <==> but still ultimately empty of inherent existence; and vice versa.)

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 (the six paramitas), 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 super-knowledges, 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 SEVEN SETS -- THE 37 SEVEN FACTORS OF ENLIGHTENMENT)

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. (i.e the four frames of reference)

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 buddha-fields 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.




6. THE INCONCEIVABLE LIBERATION

6.1 - The nature of the Dharma / Renunciation

(Résumé: The inconceivable nature of the Dharma: If you are interested in the Dharma, you should take no interest in anything – physical, conceptual, mental –. They are all like illusions. This Dharma / Reality / Buddha-field / Liberation is inconceivable, free from all extremes & middle, free from all dualistic conceptual proliferations, free from all limits, free from all conditioning / karma. Everything is possible, and looks like magic.)

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Comments: What is the Vimalakirti Sutra? Buddhism Explained with Robert A.F. Thurman: https://youtu.be/GY1UXFNM7YY?t=6098

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 sense-media.

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:

  1. 'Suffering should be recognized,

  2. origination should be eliminated,

  3. cessation should be realized,

  4. 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.


6.2 - The inconceivable seeting

(Résumé: Everything about this Dharma / Reality / Buddha-field / Liberation is ultimately inconceivable. To be able to sit on the best lion-thrones with the finest qualities, to be able to inconceivably personally very-subtly spontaneously non-dualistically non-conceptually directly perceive / realise / experience the liberating inconceivable unique all-pervasive timeless unborn unchanging unconditioned unceasing pristine true nature & dynamic of Reality as it is here & now [Ground / Basis / Source / Buddha-nature / Genuine-emptiness / Suchness / Union of the Two Truths [U2T] / Union of the three spheres (U3S / U2T-3S] / Union of opposites [Uopp / U2T-opp] -- free from all extremes & middle, free from all dualistic conceptual proliferations, free from all defining limitations, free from all conditioning / karma], the great disciples have to bow down to (adopt) the non-absolutist non-dualistic Mahayana / Madhyamaka approach.)

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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 lion-thrones 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."

[i.e. This performance of a miracle, is here to  emphasize the ‘inconceivability’ and ‘interdependence / limitless relativity’ of Reality as it is, and of the actions of those who have directly perceived its true nature & dynamic. Showing here how a Buddha, or high level Bodhisattva, perceives Reality and is able to act accordingly as if working a  miracle / magic.]
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 super-knowledges 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 super-knowledges, 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.


6.3 - The domain of the inconceivable liberation of the bodhisattvas

(Résumé: A liberation called 'Inconceivable: An entrance to the domain of the inconceivable liberation of the bodhisattvas. This performance of a miracle, is here to  emphasize the ‘inconceivability’ and ‘interdependence / limitless relativity’ of Reality as it is, and of the actions of those who have directly perceived its true nature & dynamic. Showing here how a Buddha, or high level Bodhisattva, perceives Reality and is able to act accordingly as if working a  miracle / magic.
.
Another miracle -- using the method of inconceivable transformations that defies our usual limited conditioned absolutist dualistic conceptual understanding of the laws of the Universe, of causality, matter-energy, space & time --, for those who are inspired by such miracles, pointing out that the true nature of Reality as it is here & now [U2T] is ‘inconceivable’ for those with not enough non-dualistic non-conceptual direct wisdom. In Reality as it is [U2T] there are no fixed / independent / universal / absolute / inherently existing rules / laws / causality, nor total absence of them. In Reality as it is [U2T] everything is limitlessly relative / open / limitless / timeless / free; everything is possible. And when what happens doesn't fit our prefered conditioned frame of reference, we call it 'magical / miraculous / inconceivable'. Meaning it is beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma; beyond all description / conceptualisation, discrimination / differentiation, causality / production, matter-energy, space & time.
Because Bodhisattvas & Buddhas act more in accord with this true nature & dynamic of Reality as it is, and because this Reality and those activities are incomprehensible / inconceivable for the flawed dualistic conceptual conditioned minds of ordinary beings and disciples, then, for them, those activities look like extra-ordinary miracles, unbelievable magical-tricks, or even deceptions. But they are just more truly natural / realistic than our usual virtual reality, more in accord with Reality as it is. Because everything is limitless, infinitely relative and empty of inherent existence [U2T], then everything is possible. In a sense, it is directly perceiving / realising / experiencing the inconceivable true nature of Reality as it is here & now [U2T] that gives Bodhisattvas and Buddhas their apparent immeasurable powers. But they are just more free from their limiting illusions / conditioning / karma.)

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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,

[i.e. This performance of a miracle, is here to  emphasize the ‘inconceivability’ and ‘interdependence / limitless relativity’ of Reality as it is, and of the actions of those who have directly perceived its true nature & dynamic. Showing here how a Buddha, or high level Bodhisattva, perceives Reality and is able to act accordingly as if working a  miracle / magic.]
"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.

"Furthermore, reverend Sariputra, there are beings who become disciplined after an immense period of evolution, and there are also those who are disciplined after a short period of evolution. The bodhisattva who lives in the inconceivable liberation, for the sake of disciplining those living beings who are disciplined through immeasurable periods of evolution, can make the passing of a week seem like the passing of an aeon, and he can make the passing of an aeon seem like the passing of a week for those who are disciplined through a short period of evolution. The living beings who are disciplined through an immeasurable period of evolution actually perceive a week to be the passing of an aeon, and those disciplined by a short period of evolution actually perceive an aeon to be the passing of a week.

"Thus, a bodhisattva who lives in the inconceivable liberation can manifest all the splendors of the virtues of all the buddha-fields within a single buddha-field. Likewise, he can place all living beings in the palm of his right hand and can show them with the supernatural speed of thought all the buddha-fields without ever leaving his own buddha-field. He can display in a single pore all the offerings ever offered to all the Buddhas of the ten directions, and the orbs of all the suns, moons, and stars of the ten directions. He can inhale all the hurricanes of the cosmic wind-atmospheres of the ten directions into his mouth without harming his own body and without letting the forests and the grasses of the buddha-fields be flattened. He can take all the masses of fire of all the supernovas that ultimately consume all the universes of all the buddha-fields into his stomach without interfering with their functions. Having crossed buddha-fields as numerous as the sands of the Ganges downward, and having taken up a buddha-field, he can rise up through buddha-fields as numerous as the sands of the Ganges and place it on high, just as a strong man may pick up a jujube leaf on the point of a needle.

"Thus, a bodhisattva who lives in the inconceivable liberation can magically transform any kind of living being into a universal monarch, a Lokapala, a Sakra, a Brahma, a disciple, a solitary sage, a bodhisattva, and even into a Buddha. The bodhisattva can transform miraculously all the cries and noises, superior, mediocre, and inferior, of all living beings of the ten directions, into the voice of the Buddha, with the words of the Buddha, the Dharma, and the Sangha, having them proclaim, 'Impermanent! Miserable! Empty! Selfless!' And he can cause them to recite the words and sounds of all the teachings taught by all the Buddhas of the ten directions.

"Reverend Sariputra, I have shown you only a small part of the entrance into the domain of the bodhisattva who lives in the inconceivable liberation. Reverend Sariputra, to explain to you the teaching of the full entrance into the domain of the bodhisattva who lives in the inconceivable liberation would require more than an aeon, and even more than that."


6.4 - Miracles and path that the disciples cannot see

(Résumé: Obscure for the disciples: Non-absolutist non-dualistic teachings, like this inconceivable liberation, is very hard to understand / perceived by the disciples who are strongly conditioned by, attached to, their limited absolutist dualistic concepts, views, methods, goals. They just don't see it.)

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Then, the patriarch Mahakasyapa, having heard this teaching of the inconceivable liberation of the bodhisattvas, was amazed, and he said to the venerable Sariputra,

"Venerable Sariputra, if one were to show a variety of things to a person blind from birth, he would not be able to see a single thing. Likewise, venerable Sariputra, when this door (#2) of the inconceivable liberation is taught, all the disciples and solitary sages are sightless, like the man blind from birth, and cannot comprehend even a single cause of the inconceivable liberation. Who is there among the wise who, hearing about this inconceivable liberation, does not conceive the spirit of unexcelled, perfect enlightenment? As for us, whose faculties have deteriorated, like a burned and rotten seed, what else can we do if we do not become receptive to this great vehicle? We, all the disciples and solitary sages, upon hearing this teaching of the Dharma, should utter a cry of regret that would shake this billion-world-galactic universe! And as for the bodhisattvas, when they hear of this inconceivable liberation they should be as joyful as a young crown prince when he takes the diadem and is anointed, and they should increase to the utmost their devotion to this inconceivable liberation. Indeed, what could the entire host of Maras ever do to one who is devoted to this inconceivable liberation?"

When the patriarch Mahakasyapa had uttered this discourse, thirty-two thousand gods conceived the spirit of unexcelled, perfect enlightenment.


6.5 - The Maras are all Bodhisattvas dwelling in the inconceivable liberation

(Résumé: ‘The Reality as it is’ in everything is always teaching us the true nature & dynamic of Reality as it is: In this inconceivable Reality as it is, everything is primordially spontaneous, timeless, limitless, equal, pure, perfect, divine, complete, free, beautiful, enlightened / trikaya – in the non-dual sense of those words. There is no real / independent / universal / absolute / inherently existing good vs. evil; nothing to accept nothing to reject in absolute terms. Everything in samsara is simply teaching us the liberating inconceivable unique all-pervasive timeless unborn unchanging unconditioned unceasing pristine true nature & dynamic of Reality as it is here & now [Ground / Basis / Source / Buddha-nature / Genuine-emptiness / Suchness / Union of the Two Truths [U2T] / Union of the three spheres (U3S / U2T-3S] / Union of opposites [Uopp / U2T-opp] -- free from all extremes & middle, free from all dualistic conceptual proliferations, free from all defining limitations, free from all conditioning / karma]; we just need to be open to it. Even Maras are just playing the devil in order to teach us something using various adapted skillful means / liberative techniques.)

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Then the Licchavi Vimalakirti said to the patriarch Mahakasyapa,

"Reverend Mahakasyapa, the Maras who play the devil in the innumerable universes of the ten directions are all bodhisattvas dwelling in the inconceivable liberation, who are playing the devil in order to develop living beings through their skill in liberative technique. Reverend Mahakasyapa, all the miserable beggars who come to the bodhisattvas of the innumerable universes of the ten directions to ask for a hand, a foot, an ear, a nose, some blood, muscles, bones, marrow, an eye, a torso, a head, a limb, a member, a throne, a kingdom, a country, a wife, a son, a daughter, a slave, a slave-girl, a horse, an elephant, a chariot, a cart, gold, silver, jewels, pearls, conches, crystal, coral, beryl, treasures, food, drink, elixirs, and clothes - these demanding beggars are usually bodhisattvas living in the inconceivable liberation who, through their skill in liberative technique, wish to test and thus demonstrate the firmness of the high resolve of the bodhisattvas. Why? Reverend Mahakasyapa, the bodhisattvas demonstrate that firmness by means of terrible austerities. Ordinary persons have no power to be thus demanding of bodhisattvas, unless they are granted the opportunity. They are not capable of killing and depriving in that manner without being freely given the chance.

.

"Reverend Mahakasyapa, just as a glowworm cannot eclipse the light of the sun, so reverend Mahakasyapa, it is not possible without special allowance that an ordinary person can thus attack and deprive a bodhisattva. Reverend Mahakasyapa, just as a donkey could not muster an attack on a wild elephant, even so, reverend Mahakasyapa, one who is not himself a bodhisattva cannot harass another bodhisattva, and only a bodhisattva can tolerate the harassment of another bodhisattva.

.

Reverend Mahakasyapa, such is the introduction to the power of the knowledge of liberative technique of the bodhisattvas who live in the inconceivable liberation."




7. THE GODDESS
(The Eightfold Noble Path from a Bodhisattva’s perspective.)

(From the Introduction: In the sixth (seventh) chapter‍—after a discussion with Mañjuśrī on sentient beings and compassion‍—he leaves it to a goddess living in his house to demonstrate graphically to the hapless great disciple Śāriputra the dualistic notions he holds on attainment, vehicle, and even gender.)

Comments: What is the Vimalakirti Sutra? Buddhism Explained with Robert A.F. Thurman: https://youtu.be/GY1UXFNM7YY?t=6148
Comments: What is the Vimalakirti Sutra? Buddhism Explained with Robert A.F. Thurman: https://youtu.be/GY1UXFNM7YY?t=6200 

7.1 - Right view / perception

(Résumé – same as 12.1: A bodhisattva should perceived everything, including all subjects / living beings, all objects / phenomena, all relations / actions, and even the Tathagata / Ground / Reality as it is, as like dreams / magical illusions / tricks of the sight / mirages / reflections / echos / Cities of Gandharvas / emanated apparitions: ‘there but not there’ – empty of inherent existence [T2] <==> because dependently co-arisen / interdependent [T1] [U2T], like objects merely co-labeled / co-imputed / co-imagined / co-created / co-evolving by/with the subject / mind [U3S]. Not inherently existent, not completely non-existent or non-functional, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not this, not non-this, not both together, not neither; etc. Meaning the true nature & dynamic of everything is indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma. It has to be inconceivably personally very-subtly spontaneously non-dualistically non-conceptually directly perceived / realised / experienced.)
(Same as 3.7 - Perceiving / knowing without perceiving / knowing all subjects / living beings, all objects / phenomena, all relations / actions, and even the Tathagata / Ground / Reality as it iss: free from all extremes & middle, free from all dualistic conceptual proliferations, free from all limits, free from all conditioning / karma; without any di-vision between the subject / actor / perceiver / knower, the relation / action / perception / cognition, and the object / result / perceived / known; with full awareness of the true nature & dynamic of the three spheres; transcending all opposites; not accepting, not rejecting anything in absolute terms, just conventionally / relatively / inter-subjectively. Extremes like: existence & non-existence, subject & object & action, rest & movement, action & non-action, causality & acausality, cause & effect, birth / coming & death / going, samsara & nirvana, the two truths. Only a Buddha has perfected this inconceivable personal very-subtle spontaneous non-dualistical non-conceptual direct perception / realisation / experience of the liberating inconceivable unique all-pervasive timeless unborn unchanging unconditioned unceasing pristine true nature & dynamic of Reality as it is here & now [Ground / Basis / Source / Buddha-nature / Genuine-emptiness / Suchness / Union of the Two Truths [U2T] / Union of the three spheres (U3S / U2T-3S] / Union of opposites [Uopp / U2T-opp] -- free from all extremes & middle, free from all dualistic conceptual proliferations, free from all defining limitations, free from all conditioning / karma]. So, ultimately, it is the Ground / Reality as it is that is directly self-recognising itself in all of its inseparable manifestations. Everything is the inseparable three pure kayas of the Buddha: pure body, pure speech, pure mind.)

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[i.e. RIGHT VIEW: HOW TO PERCEIVE EVERYTHING, all dharmas, the three spheres – all subjects / beings, relations / actions, objects / phenomena / things –, all apparent opposites in any duality / triad / quads / etc., even the two truths themselves, even the three Jewels? Answer: Like illusions – ‘there but not there’ –; like the inconceivable Union of the Two Truths [U2T] free from all extremes & middle: Union of being conventionally dependently co-arisen relatively functional ever-changing impermanent appearances [T1], like objects merely co-labeled / co-imputed / co-imagined / co-created / co-evolving by/with the subject / mind in co-dependence of its conditioning / karma [U3S] <==> and emptiness of inherent existence [T2]; with no real three stages of becoming – origination / birth, duration / life / rebirth, cessation / death / extincting / liberation; with nothing to accept, nothing to reject in absolute terms, just conventionally / relatively / inter-subjectively; like primordially spontaneous, timeless, limitless, equal, pure, perfect, divine, complete, free, beautiful, enlightened / trikaya.]

Thereupon, Manjusri, the crown prince, addressed the Licchavi Vimalakirti:

"Good sir, how should a bodhisattva regard all living beings?" [U2T]

Vimalakirti replied,

"Manjusri, a bodhisattva should regard all living 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 (reflection) 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 non-returner 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 (emptiness) considers all beings [T2] [U2T]."

(i.e. Tolerance of non reality (emptiness, not existence), and non complete irreality (not complete non-existence, dependently co-arisen relatively functional appearances), of the three stages of becoming; tolerance of the beginninglessness / birthlessness / productionlessness, occurencelessness / lifelessness, changelessness / rebirthlessness, and endinglessness / deathlessness / destructionlessness / extinctionlessness – of all things (subjects / beings, relations / actions, objects / phenomena / things) x (physical, conceptual, mental) x (individual, collective, universal) x (past, present, future) x (pure, impure) –. So we should not accept those three stages of becoming of any thing as they appear to be, nor reject them as if completely non-existent / meaningless / useless. ‘They are there but not there’: they are conventional / interdependent / limitlessly relative <==> but still ultimately empty of inherent existence; and vice versa.)

(Note: Noble eightfold path:
1. right view / perception of the inconceivable Ground / Genuine-emptiness / Buddha-nature / Suchness / True nature & dynamic of Reality as it is here & now / Union of the Two Truths [U2T],
2. right action of the mind – intention / motivation / aspiration / resolve / thought (ex. right resolve: being resolved on renunciation, on freedom from ill will, on harmlessness, thinking non-dualistically, motivated by bodhicitta),
3. right action of speech (ex. abstaining from lying, from divisive speech, from abusive speech, and from idle chatter),
4. right action of the body (ex. abstaining from killing, abstaining from stealing, abstaining from sexual misconduct),
5. right livelihood,
6. right effort (ex. preventing the arising of unwholesome states, and the generation of wholesome states),
7. right mindfulness (ex. bare attention - never be absent minded, being conscious of what one is doing, vipassana),
8. right concentration (ex. unification of mind, samatha / calm abiding.)

(i.e. 1. RIGHT VIEW / PERCEPTION: Thus does a bodhisattva who realise, or gets a glimpse of, the Ground / Basis / Source / Buddha-nature / Genuine-emptiness / Suchness / True nature & dynamic of Reality as it is / Union of the Two Truths [U2T] free from all extremes & middle. A bodhisattva should perceived the three spheres – all living beings / subjects, relations / actions and phenomena / objects – as like dreams / magical illusions / tricks of the sight / mirages / reflections / echos / Cities of Gandharvas / emanated apparitions: ‘there but not there’ – empty of inherent existence [T2], not really existent <==> because/thus dependently co-arisen / interdependent [T1] [U2T], like objects merely co-labeled / co-imputed / co-imagined / co-created / co-evolving by/with the subject / mind [U3S], not completely non-existent – and vice versa, One aspect / truth implies / proves the other (<==>). So he should develop equanimity toward all sentient beings and toward everything; not accepting anything, not rejecting anything in absolute terms, just conventionally / relatively / intersubjectively. He should train himself in perceiving everything – the three spheres – as primordially spontaneous, timeless, limitless, equal, pure, perfect, divine, complete, free, beautiful, enlightened / trikaya – in the non-dual sense of those terms. Everything is like the pristine display of the inconceivable unique all-pervasive timeless unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Buddha-nature / Genuine-emptiness / Suchness / True nature & dynamic of Reality as it is / Union of the Two Truths [U2T] free from all extremes & middle.)


7.2 - Right motivation based on right view

(Résumé: A Bodhisattva generates the four immeasurable attitudes: Great Loving-kingness, Great Compassion, Great Joy, and Great Equanimity – toward all sentient beings, toward everything, without any attachment / expectations / partiality / discrimination / differentiation / illusions; while being fully aware of the inconceivable true nature & dynamic of the three spheres [U2T-3S].)

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Manjusri then asked further,

"Noble sir, if a bodhisattva considers all living beings in such a way,
how does he generate the great love toward them?"

Vimalakirti replied,

"Manjusri, when a bodhisattva considers all living beings in this way, he thinks:
'Just as I have realized the Dharma, so should I teach it to living beings [T1].'

.

Thereby, he generates [Interconnection / interdependence / love … [T1]]

the love that is truly a refuge for all living beings;

the love that is peaceful because free of grasping;

the love that is not feverish, because free of passions;

the love that accords with reality because it is equanimous in all three times;

the love that is without conflict because free of the violence of the passions;

the love that is non-dual because it is involved neither with the external nor with the internal;

the love that is imperturbable because totally ultimate.

.

"Thereby he generates the love that is firm, its high resolve unbreakable, like a diamond;

the love that is pure, purified in its intrinsic nature;

the love that is even, its aspirations being equal;

the saint's love that has eliminated its enemy;

the bodhisattva's love that continuously develops living beings;

The Tathagata's love that understands reality;

the Buddha's love that causes living beings to awaken from their sleep;

the love that is spontaneous because it is fully enlightened spontaneously;

the love that is enlightenment because it is unity of experience;

the love that has no presumption because it has eliminated attachment and aversion;

the love that is great compassion because it infuses the Mahayana with radiance;

the love that is never exhausted because it acknowledges voidness and selflessness;

the love that is giving because it bestows the gift of Dharma free of the tight fist of a bad teacher;

the love that is morality because it improves immoral living beings;

the love that is tolerance because it protects both self and others;

the love that is effort because it takes responsibility for all living beings;

the love that is contemplation because it refrains from indulgence in tastes;

the love that is wisdom because it causes attainment at the proper time;

the love that is liberative technique because it shows the way everywhere;

the love that is without formality because it is pure in motivation;

the love that is without deviation because it acts from decisive motivation;

the love that is high resolve because it is without passions;

the love that is without deceit because it is not artificial;

the love that is happiness because it introduces living beings to the happiness of the Buddha.

.

Such, Manjusri, is the great love of a bodhisattva."

Manjusri: What is the great compassion of a bodhisattva?

Vimalakirti:

It is the giving of all accumulated roots of virtue to all living beings.

Manjusri: What is the great joy of the bodhisattva?

Vimalakirti:

It is to be joyful and without regret in giving.

Manjusri: What is the equanimity of the bodhisattva?

Vimalakirti:

It is what benefits both self and others.

(i.e. 2.a - RIGHT INTENTION / MOTIVATION: Thus does a bodhisattva, having caught a direct glimpse of the true nature of Reality as it is [U2T], spontaneously generates a strong taste for Bodhicitta, Great Loving-kindness, Great Compassion, Great Joy, Great Equanimity toward alll sentient beings without any preference / discrimination / differentiation. He needs to cultivate that, because this kind of virtuous methods is more in accord with the wisdom of realising the true nature & dynamic of Reality as it is [U2T – interdependence of all sentient beings / interdependence of everything <==> and emptiness of inherent existence of everything) than the usual attitudes (egotism, clan mentality, opposition), and it will support more repeated liberating direct experiences of the true nature of Reality as it is [U2T] until it become fully stabilised. In short, a path consisting of the Union of virtuous methods (ex. developing bodhicitta, the four immeasurables, the first five paramitas, etc) <==> and wisdom (the sixth paramita) is more and more in accord with Reality as it is as pointed by concepts like the Union of the Two Truths [U2T]: Union of conventionally dependently co-arisen relatively functional ever-changing impermanent appearances [T1] like objects merely co-labeled / co-imputed / co-imagined / co-created / co-evolving by/with the subject / mind [U3S] <==> and emptiness of inherent existence [T2].)


7.3 - Right resolve based on right view

(Résumé: Accumulating both merit & wisdom together: To transcend all of our desires, fears, indifference / illusions / conditioning / karma, we should take refuge in the three Gems, develop the four immeasurable attitudes and the motivation of bodhicitta, practice the six paramitas, etc.; and should develop the wisdom of understanding and then inconceivably personally very-subtly spontaneously non-dualistically non-conceptually directly perceiving / realising / experiencing the liberating inconceivable unique all-pervasive timeless unborn unchanging unconditioned unceasing pristine true nature & dynamic of Reality as it is here & now [Ground / Basis / Source / Buddha-nature / Genuine-emptiness / Suchness / Union of the Two Truths [U2T] / Union of the three spheres (U3S / U2T-3S] / Union of opposites [Uopp / U2T-opp] -- free from all extremes & middle, free from all dualistic conceptual proliferations, free from all defining limitations, free from all conditioning / karma] as pointed by concepts like: the Union of the Two Truths about all dharmas [U2T], the Union of the Two Truths about the three spheres of any relation / action [U3S / U2T-3S], the Union of the Two Truths about the apparent opposites of any duality / triad / quad / etc. [Uopp / U2T-opp], even the Union of the Two Truths about the two truths themselves [U2T-2T], the Middle Way free from all extremes & middle.)

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Manjusri:

To what should one resort when terrified by fear of life?

Vimalakirti:

Manjusri, a bodhisattva who is terrified by fear of life should resort to the magnanimity of the Buddha.

(i.e. Solution to fear: Taking refuge, seeking protection, in the three Jewels: Buddha, Dharma, Sangha.
Note: there are many levels for taking refuge.
Developing the four immeasurable, bodhicitta, exchanging self for others, six paramitas …
accumulating both merit & wisdom together.
Taking refuge in the true nature of Reality as it is here & now: the Union of the Two Truths [U2T],
the Union of the three spheres [U3S], the Union of apparent opposites  [Uopp], the Middle Way free from all extremes & middle.
Ex. the productionlessness and destructionlessness of everything: physical, conceptual, mental, subject, relation / action, object.)

Manjusri:

Where should he who wishes to resort to the magnanimity of the Buddha take his stand?

Vimalakirti:

He should stand in equanimity toward all living beings.

Manjusri:

Where should he who wishes to stand in equanimity toward all living beings take his stand?

Vimalakirti:

He should live for the liberation of all living beings (bodhicitta).

Manjusri:

What should he who wishes to liberate all living beings do?

Vimalakirti:

He should liberate them from their passions.

Manjusri:

How should he who wishes to eliminate passions apply himself?

Vimalakirti:

He should apply himself appropriately.

Manjusri:

How should he apply himself, to "apply himself appropriately"?

Vimalakirti:

He should apply himself to productionlessness and to destructionlessness.

(i.e. Tolerance of non reality (emptiness, not existence), and non complete irreality (not complete non-existence, dependently co-arisen relatively functional appearances), of the three stages of becoming; tolerance of the beginninglessness / birthlessness / productionlessness, occurencelessness / lifelessness, changelessness / rebirthlessness, and endinglessness / deathlessness / destructionlessness / extinctionlessness – of all things (subjects / beings, relations / actions, objects / phenomena / things) x (physical, conceptual, mental) x (individual, collective, universal) x (past, present, future) x (pure, impure) –. So we should not accept those three stages of becoming of any thing as they appear to be, nor reject them as if completely non-existent / meaningless / useless. ‘They are there but not there’: they are conventional / interdependent / limitlessly relative <==> but still ultimately empty of inherent existence; and vice versa.)

Manjusri:

What is not produced? And what is not destroyed?

Vimalakirti:

Evil is not produced and good is not destroyed.
(i.e. Transcending apparent opposites like good vs. bad. Union of opposites [Uopp] / non-duality.)

Manjusri:

What is the root of good and evil?

Vimalakirti:

Materiality is the root of good and evil.
(i.e. Transcending the illusions of inherently existence and opposition.)

Manjusri:

What is the root of materiality?

Vimalakirti:

Desire is the root of materiality.
(i.e. Transcending desires, fears, indifference.)

Manjusri:

What is the root of desire and attachment?

Vimalakirti:

Unreal construction is the root of desire.
(i.e. Transcending the illusions of inherently existence and opposition.)

Manjusri:

What is the root of unreal construction?

Vimalakirti:

The false concept is its root.
(i.e. Transcending all extremes & middle, all dualistic conceptual proliferations, all defining limitations, all conditioning / karma.)

Manjusri:

What is the root of the false concept?

Vimalakirti:

Baselessness.
(i.e. Transcending all appearances – physical, conceptual, mental –.
They are all empty of inherent existence [T2] <==> because dependently co-arisen / interdependent [T1] [U2T],
like objects merely co-labeled / co-imputed / co-imagined / co-created / co-evolving by/with the subject / mind [U3S].)

Manjusri:

What it the root of baselessness?

Vimalakirti:

Manjusri, when something is baseless, how can it have any root?
Therefore, all things stand on the root which is baseless.

(i.e. 2.b - RIGHT RESOLVE: A Bodhisattva, should put all of his energy in accumulating together both merit (ex. developing bodhicitta, the four immeasurables, meditation …) and wisdom (ex. understanding and realising the true nature & dynamic of the three spheres – subject / mind, relation / action, objects / phenomena – (Union of the three spheres / U3S / U2T-3S), the productionlessness and to destructionlessness of everything – physical, conceptual, mental – (no real origination, duration, cessation of anything), the non-duality of everything (Union of opposites / Uopp / U2T-opp), the Union of the Two Truths about everything [U2T] – Union of interdependence and emptiness of inherent existence –), thus acting more and more in accord with the true nature & dynamic of Reality as it is [U2T], being less and less subject to his conditioning / karma, making less and less mistakes, having to suffer less and less because of his conditioning / karma, and being more and more able to help / teach others.)


7.4 - Right speech based on right view

(Résumé: Transcending all dualistic conceptualisations without rejecting them completely: Being empty of inherent existence [T2] <==> because dependently co-arisen [T1] [U2T], like objects merely co-labeled / co-imputed / co-imagined / co-created / co-evolving by/with the subject / mind, things – like flowers, concepts, dualities, thoughts, our body speech & mind … – are neither good nor bad. It is the conditioned mind of an ordinary person or disciple that attributes things inherent existence, inherently existing qualities like good or bad, and opposes them, accepting this while rejecting that. In Reality as it is [U2T], there is no basis of any discrimination / differentiation in absolute terms, just conventionally / relatively / inter-subjectively. And there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone get closer to the inconceivable liberating Truth [U2T]. In that sense everything is more like primordially spontaneous, timeless, limitless, equal, pure, perfect, divine, complete, free, beautiful, enlightened / trikaya – in the non-dual sense of those terms. Everything is like the pristine display of the Ground / Suchness / Union of the Two Truths [U2T].
.
Another miracle -- using the method of inconceivable transformations that defies our usual limited conditioned absolutist dualistic conceptual understanding of the laws of the Universe, of causality, matter-energy, space & time --, for those who are inspired by such miracles, pointing out that the true nature of Reality as it is here & now [U2T] is ‘inconceivable’ for those with not enough non-dualistic non-conceptual direct wisdom. In Reality as it is [U2T] there are no fixed / independent / universal / absolute / inherently existing rules / laws / causality, nor total absence of them. In Reality as it is [U2T] everything is limitlessly relative / open / limitless / timeless / free; everything is possible. And when what happens doesn't fit our prefered conditioned frame of reference, we call it 'magical / miraculous / inconceivable'. Meaning it is beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma; beyond all description / conceptualisation, discrimination / differentiation, causality / production, matter-energy, space & time.
Because Bodhisattvas & Buddhas act more in accord with this true nature & dynamic of Reality as it is, and because this Reality and those activities are incomprehensible / inconceivable for the flawed dualistic conceptual conditioned minds of ordinary beings and disciples, then, for them, those activities look like extra-ordinary miracles, unbelievable magical-tricks, or even deceptions. But they are just more truly natural / realistic than our usual virtual reality, more in accord with Reality as it is. Because everything is limitless, infinitely relative and empty of inherent existence [U2T], then everything is possible. In a sense, it is directly perceiving / realising / experiencing the inconceivable true nature of Reality as it is here & now [U2T] that gives Bodhisattvas and Buddhas their apparent immeasurable powers. But they are just more free from their limiting illusions / conditioning / karma.)

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[i.e. This performance of a miracle, is here to  emphasize the ‘inconceivability’ and ‘interdependence / limitless relativity’ of Reality as it is, and of the actions of those who have directly perceived its true nature & dynamic. Showing here how a Buddha, or high level Bodhisattva, perceives Reality and is able to act accordingly as if working a  miracle / magic.]
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. (i.e. not accepting) ***
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 (wrong speech) for one who has renounced the world for the discipline of the rightly taught Dharma consists of constructual thought (inherent existence) and discrimination (opposition / duality), 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 (transcended) constructual thoughts and discriminations. (i.e. they have transcended all dualistic conceptual proliferations based on the two conditioned implicit erroneous assumptions: inherent existence and opposition / duality).)

"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 to the 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."

(i.e. 3a - RIGHT SPEECH: For a Bodhisattava, wrong speech / thoughts consists of constructual thought and discrimination’ (i.e. consists of conditioned dualistic conceptual proliferations based on two implicit erroneous assumptions: inherent existence and opposition / duality). Right speech consists of transcending – without rejecting – such conditioning / karma by being fully aware of the true nature & dynamic of Reality as it is, of the three spheres – subject / mind, relation / action of the body & speech & mind, objects / phenomena –, of all apparent opposites, even of the two truths themselves. So, it is the Middle Way about speech: not accepting concepts, dualities, ideas, theories, thoughts … as really representing Reality as it is, but still not completely rejecting them as if completely meaningless / useless / invalid / non-existent. They are empty of inherent existence [T2], not really existent <==> but still possible valid useful conventional dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], like objects merely co-labeled / co-imputed / co-imagined / co-created / co-evolving by/with the subject / mind in co-dependence of its conditioning / karma [U3S], not completely non-existent / meaningless / useless / invalid. A Buddha / Bodhisattva still uses speech / concepts / dualities / theories … to teach, but he is never fooled by them, never grasping them or being attached to any of them, he is not slave to them, never taking them as independently / universaly / absolutely / inherently existing truths, methods or goals. He uses them while being fully aware of their true nature & dynamic: Union of the Two Truths [U2T], Union of the three spheres [U3S], Union of opposites [Uopp], Middle Way free from all extremes & middle. A Bodhisattva doesn’t reject appearances of the world / samsara. He voluntarily chooses to be reborn in the mud / samsara in order to teach those in there, and make them bloom as beautiful Lotus – in the mud.)


7.5 - Right speech & right liberation

(Résumé: Transcending speech – all dualistic conceptual proliferations – is not about rejecting / negating / abandoning / subtracting / not-doing any of it. Being empty of inherent existence [T2] <==> because dependently co-arisen [T1] [U2T], like objects merely co-labeled / co-imputed / co-imagined / co-created / co-evolving by/with the subject / mind, things – like concepts, dualities, our body & speech & mind – are neither good nor bad. It is the conditioned mind of an ordinary person or disciple that attributes things inherent existence, inherently existing qualities like good or bad, and opposes them, accepting this while rejecting that. In Reality as it is [U2T], there is no basis of any discrimination / differentiation in absolute terms, just conventionally / relatively / inter-subjectively. And there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone get closer to the inconceivable liberating Truth [U2T]. In that sense everything is more like primordially spontaneous, timeless, limitless, equal, pure, perfect, divine, complete, free, beautiful, enlightened / trikaya – in the non-dual sense of those terms. Everything is like the pristine display of the Ground / Suchness / Union of the Two Truths [U2T].
Liberation / transcendence is becoming free from – not free of / without – something by inconceivably personally very-subtly spontaneously non-dualistically non-conceptually directly perceiving / realising / experiencing its inconceivable true nature & dynamic as it is here & now; no need to accept this and reject that. It is being able to use it, when useful, without grasping it, without being attached to it or fearing it, without being fooled by it, without becoming slave to it. Using it with full awareness of its inconceivable true nature & dynamic as it is here & now [U2T].)

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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 (inconceivable), 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! (i.e. not rejecting) ***
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.

(i.e. 3b - RIGHT SPEECH & RIGHT LIBERATION: Transcendence / liberation / enlightenment is not about rejecting / negating / abandoning / subtracting / not-doing something (the world / samsara), no more than about accepting / affirming / seeking / adding / doing something (nirvana). It is not about abandoning samsara while seeking nirvana, as if those two were inherently existing and in real opposition / separation / duality. It is about understanding and then spontaneously non-conceptually non-dualistically directly perceiving / realising / experiencing the true nature & dynamic of Reality as it is here & now [U2T], of the self-conditioning / karmic cycle / samsara as it is here & now, ot the three spheres.  In Reality as it is [U2T], there is no real independent separate subject / sinner / seeker / realiser, relation / action / being bounded or being liberated / realisation / liberation / enlightenment, objets / samsara & nirvana. So it is not about rejecting / abandoning all conceptualisation / discrimination / thinking / talking / normal actions of the body & speech & mind; it is about realising their true nature & dynamic as they are here & now. That is enough; that is the liberating truth. Then all uncontrolled grasping / attachment / bounding … automatically stop by themselves. The five poisons are still there, but they are no more causing problems / karma, they are transmuted into the non-dualistic five wisdoms, or they have always been the five primordial wisdoms, we were just ignorant of it. Nothing is inherently good or bad; there is nothing to accept nothing to reject in absolute terms, Everything is primordially spontaneous, timeless, limitless, equal, pure, perfect, divine, complete, free, beautiful, enlightened / trikaya – in the non-dual sense of those terms. Everything is like the pristine display of the Ground / Suchness / Union of the Two Truths [U2T]. – Meanwhile, it might be a good idea to reduce our activity & dualistic conceptual proliferations in order to have enough calm and concentration to be able to directly observe the functioning of our own body & speech & mind, of the three spheres, of the karmic cycle, in the present, and thus directly learn about their true nature & dynamic as it is here & now. But the goal is not to completely stop living; it is to be more present here & now, instead of lost in our imagined reality.)


7.6 - Right livelihood

(Résumé: Advantages of living in this Bodhisattva’s house / Buddha-field.)

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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, [all] 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.

Reverend Sariputra, eight strange and wonderful things manifest themselves constantly in this house.
What are these eight?

  1. A light of golden hue shines here constantly, so bright that it is hard to distinguish day and night; and neither the moon nor the sun shines here distinctly. That is the first wonder of this house.

  2. Furthermore, reverend Sariputra, whoever enters this house is no longer troubled by his passions from the moment he is within. That is the second strange and wonderful thing.

  3. Furthermore, reverend Sariputra, this house is never forsaken by Sakra, Brahma, the Lokapalas, and the bodhisattvas from all the other buddha-fields. That is the third strange and wonderful thing.

  4. Furthermore, reverend Sariputra, this house is never empty of the sounds of the Dharma, the discourse on the six transcendences, and the discourses of the irreversible wheel of the Dharma. That is the fourth strange and wonderful thing.

  5. Furthermore, reverend Sariputra, in this house one always hears the rhythms, songs, and music of gods and men, and from this music constantly resounds the sound of the infinite Dharma of the Buddha. That is the fifth strange and wonderful thing.

  6. Furthermore, reverend Sariputra, in this house there are always four inexhaustible treasures, replete with all kinds of jewels, which never decrease, although all the poor and wretched may partake to their satisfaction. That is the sixth strange and wonderful thing.

  7. Furthermore, reverend Sariputra, at the wish of this good man, to this house come the innumerable Tathagatas of the ten directions, such as the Tathagatas Sakyamuni, Amitabha, Aksobhya, Ratnasri, Ratnarcis, Ratnacandra, Ratnavyuha, Dusprasaha, Sarvarthasiddha, Ratnabahula, Simhakirti, Simhasvara, and so forth; and when they come they teach the door (#4) of Dharma called the "Secrets of the Tatha gatas" and then depart. That is the seventh strange and wonderful thing.

  8. Furthermore, reverend Sariputra, all the splendors of the abodes of the gods and all the splendors of the fields of the Buddhas shine forth in this house. That is the eighth strange and wonderful thing.

Reverend Sariputra, these eight strange and wonderful things are seen in this house.
Who then, seeing such inconceivable things, would believe the teaching of the disciples?

(i.e. 5 - RIGHT LIVELIHOOD: For a Bodhisattva, right livelihood is compared to living in Vimaslakirti’s Mahayana House. )


7.7 - Male & female states

(Résumé: Transcending dualities like male vs. female, and change: Being empty of inherent existence [T2] <==> because dependently co-arisen [T1] [U2T], like objects merely co-labeled / co-imputed / co-imagined / co-created / co-evolving by/with the subject / mind, things – like gender (ex. male state, female state, …) – are neither good nor bad. It is the conditioned mind of an ordinary person or disciple that attributes things inherent existence, inherently existing characteristics / qualities like male & female, good & bad, and opposes them, accepting this while rejecting that. In Reality as it is [U2T], there is no basis of any discrimination / differentiation in absolute terms, just conventionally / relatively / inter-subjectively. And there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone get closer to the inconceivable liberating Truth [U2T]. In that sense everything is more like primordially spontaneous, timeless, limitless, equal, pure, perfect, divine, complete, free, beautiful, enlightened / trikaya – in the non-dual sense of those terms. Everything is like the pristine display of the Ground / Suchness / Union of the Two Truths [U2T].
.
Another miracle -- using the method of inconceivable transformations that defies our usual limited conditioned absolutist dualistic conceptual understanding of the laws of the Universe, of causality, matter-energy, space & time --, for those who are inspired by such miracles, pointing out that the true nature of Reality as it is here & now [U2T] is ‘inconceivable’ for those with not enough non-dualistic non-conceptual direct wisdom. In Reality as it is [U2T] there are no fixed / independent / universal / absolute / inherently existing rules / laws / causality, nor total absence of them. In Reality as it is [U2T] everything is limitlessly relative / open / limitless / timeless / free; everything is possible. And when what happens doesn't fit our prefered conditioned frame of reference, we call it 'magical / miraculous / inconceivable'. Meaning it is beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma; beyond all description / conceptualisation, discrimination / differentiation, causality / production, matter-energy, space & time.
Because Bodhisattvas & Buddhas act more in accord with this true nature & dynamic of Reality as it is, and because this Reality and those activities are incomprehensible / inconceivable for the flawed dualistic conceptual conditioned minds of ordinary beings and disciples, then, for them, those activities look like extra-ordinary miracles, unbelievable magical-tricks, or even deceptions. But they are just more truly natural / realistic than our usual virtual reality, more in accord with Reality as it is. Because everything is limitless, infinitely relative and empty of inherent existence [U2T], then everything is possible. In a sense, it is directly perceiving / realising / experiencing the inconceivable true nature of Reality as it is here & now [U2T] that gives Bodhisattvas and Buddhas their apparent immeasurable powers. But they are just more free from their limiting illusions / conditioning / karma.)

[Go to TOC]

Sariputra:

Goddess, what prevents you from transforming yourself out of your female state?

Goddess:

Although I have sought my "female state" for these twelve years, I have not yet found it [T2].

Reverend Sariputra, if a magician were to incarnate a woman by magic, would you ask her, "What prevents you from transforming yourself out of your female state?"

Sariputra:

No! Such a woman would not really exist, so what would there be to transform?

Goddess:

Just so, reverend Sariputra, all things do not really exist [T2].
Now, would you think, "What prevents one whose nature is that of a magical incarnation from transforming herself out of her female state?"

[i.e. This performance of a miracle, is here to  emphasize the ‘inconceivability’ and ‘interdependence / limitless relativity’ of Reality as it is, and of the actions of those who have directly perceived its true nature & dynamic. Showing here how a Buddha, or high level Bodhisattva, perceives Reality and is able to act accordingly as if working a  miracle / magic.]
Thereupon, the goddess employed her magical power to cause the elder Sariputra to appear in her form and to cause herself to appear in his form.

Then the goddess, transformed into Sariputra, said to Sariputra, transformed into a goddess,

"Reverend Sariputra, what prevents you from transforming yourself out of your female state?"

And Sariputra, transformed into the goddess, replied,

"I no longer appear in the form of a male! My body has changed into the body of a woman! I do not know what to transform!"

The goddess continued,

"If the elder could again change out of the female state, then all women could also change out of their female states. All women appear in the form of women in just the same way as the elder appears in the form of a woman.
While they are not women in reality [T2], they appear in the form of women [T1] [U2T].

With this in mind, the Buddha said, 'In all things, there is neither male nor female [T2].'"

Then, the goddess released her magical power and each returned to his ordinary form.

She then said to him,

"Reverend Sariputra, what have you done with your female form?"

Sariputra:

I neither made it nor did I change it.

Goddess:

Just so, all things are neither made nor changed, and that they are not made and not changed, that is the teaching of the Buddha.

(i.e. NON-DUALITY: For a Bodhisattva, there is no real duality between opposites like male vs. female; because apparent opposite like male & female are all empty of inherent existence [T2], not really existent <==> because they are all conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], like objects merely co-labeled / co-imputed / co-imagined / co-created / co-evolving by/with the subject / mind in co-dependence of its conditioning / karma [U3S], not completely non-existent. One aspect / truth implies / proves the other (<==>) [U2T]. There are no real origination / birth / coming, duration / lasting / change, cessation / death / going or extinction for anything, any being, any relation / action. So we cannot really say that a person / being becomes or is male or female in absolute terms, nor can we prefer one over the other in absolute terms. We cannot say one is better than the other in absolute terms. We cannot accept / seek / desire / want to change into one, and reject / abandon / fear / want to change from the other in absolute terms – just conventionally / relatively / inter-subjectively.)


7.8 - There is no birth, no rebirth, no attainment of perfect enlightenment

(Résumé - same as 12.2: Tolerance of the birthlessness, occurrencelessness, rebirthlessness, and destructionlessness / extinctionlessness of all things: In Reality as it is [U2T], everything is empty of inherent existence [T2] <==> because dependently co-arisen / interdependent [T1], like objects merely co-labeled / co-imputed / co-imagined / co-created / co-evolving by/with the subject / mind [U3S].
Thus there are no real three stages of becoming for anything: -- i. dependent origination / beginning / birth / before / past, ii. duration / middle / life / change / during / present, iii. cessation / ending / death / after / future - or nirvana extinction of the five aggregates –.
Thus there are no real / inherently existing change / evolution, rebirths / transmigration, and liberation / enlightenment.
Again here ‘no’ / ‘not existent’ doesn’t mean ‘complete non-existence’ but not inherently existent, just dependently / relatively / conventionally existent. In the same way, ‘non duality’ doesn’t mean ‘oneness’.
All of this is dualistic thinking – existence vs. non-existence, duality vs. non-duality / oneness –, while Reality as it is is inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma.) [See also 9.1, 9.23]

From 9.1 - (i.e. The attainment of the tolerance of the birthlessness, occurrencelessness, rebirthlessness, and destructionlessness / extinctionlessness of all things – There are no real / independent / universal / absolute / inherently existing origination, duration, cessation / death / destruction / nirvana extinction of the five aggregate –: Those apparent opposites – the three stages of becoming of any thing / being / relation / action – are apparently inherently existent and apparently inherently independent / different / separate / independent / multiple / dual / in opposition; but in reality they are more like in harmony; they are more like empty of inherent existence [T2] <==> because inseparable / interdependent / co-defined / co-relative / co-dependent / co-emergent / co-evolving / co-ceasing / co-transcended [T1] [T2], like objects merely co-labeled / co-imputed / co-imagined / co-created / co-evolving by/with the subject / mind in co-dependence of its conditioning / karma [U3S]. And vice versa; One aspect / truth implies / proves the other (<==>). They are not existent, not completely non-existent or non-functional, not both together, not neither, and there is no fifth; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither, and there is no fifth; etc. Meaning their true nature is inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma. So there is no solid basis to describe and discriminate / differentiate / oppose / classify them in absolute terms, or to not-describe and not-discriminate / not-differentiate / not-oppose / not classify them completely; they are still valid meaningful useful conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], not completely non-existent or non-functional <==> even if empty of inherent existence [T2] [U2T], not really existent or deterministic. So it is ok to use them, to describe / conceptualise / differentiate / classify them conventionally / relatively / inter-subjectively, but never in absolute terms. Reality as it is is beyond all dualistic concepts / dualism.)

From 9.23 - (i.e. The attainment of the tolerance of the birthlessness, occurrencelessness, rebirthlessness, and destructionlessness / extinctionlessness of all things – There are no real / independent / universal / absolute / inherently existing origination, duration, cessation / death / destruction / nirvana extinction of the five aggregate –: Those apparent opposites – the three stages of becoming of the five aggregates – are apparently inherently existent and apparently inherently independent / different / separate / independent / multiple / dual / in opposition; but in reality they are more like in harmony; they are more like empty of inherent existence [T2] <==> because inseparable / interdependent / co-defined / co-relative / co-dependent / co-emergent / co-evolving / co-ceasing / co-transcended [T1] [T2], like objects merely co-labeled / co-imputed / co-imagined / co-created / co-evolving by/with the subject / mind in co-dependence of its conditioning / karma [U3S]. And vice versa; One aspect / truth implies / proves the other (<==>). They are not existent, not completely non-existent or non-functional, not both together, not neither, and there is no fifth; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither, and there is no fifth; etc. Meaning their true nature is inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma. So there is no solid basis to describe and discriminate / differentiate / oppose / classify them in absolute terms, or to not-describe and not-discriminate / not-differentiate / not-oppose / not classify them completely; they are still valid meaningful useful conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], not completely non-existent or non-functional <==> even if empty of inherent existence [T2] [U2T], not really existent or deterministic. So it is ok to use them, to describe / conceptualise / differentiate / classify them conventionally / relatively / inter-subjectively, but never in absolute terms. Reality as it is is beyond all dualistic concepts / dualism.)

[Go to TOC]

Sariputra:

Goddess, where will you be born when you transmigrate after death?

Goddess:

I will be born where all the magical incarnations of the Tathagata are born.

Sariputra:

But the emanated incarnations of the Tathagata do not transmigrate nor are they born.

Goddess:

All things and living beings are just the same; they do not transmigrate nor are they born!

Sariputra:

Goddess, how soon will you attain the perfect enlightenment of Buddhahood?

Goddess:

At such time as you, elder, become endowed once more with the qualities of an ordinary individual, then will I attain the perfect enlightenment of Buddhahood.

Sariputra:

Goddess, it is impossible that I should become endowed once more with the qualities of an ordinary individual.

Goddess:

Just so, reverend Sariputra,
it is impossible that I should attain the perfect enlightenment of Buddhahood! Why?
Because perfect enlightenment stands upon the impossible.
Because it is impossible, no one attains the perfect enlightenment of Buddhahood.

Sariputra:

But the Tathagata has declared: "The Tathagatas, who are as numerous as the sands of the Ganges, have attained perfect Buddhahood, are attaining perfect Buddhahood, and will go on attaining perfect Buddhahood."

Goddess:

Reverend Sariputra, the expression, "the Buddhas of the past, present and future," is a conventional expression made up of a certain number of syllables. The Buddhas are neither past, nor present, nor future. Their enlightenment transcends the three times! But tell me, elder, have you attained sainthood?

Sariputra:

It is attained, because there is no attainment.

Goddess:

Just so, there is perfect enlightenment (conventionally) because there is no attainment of perfect enlightenment (ultimately).

Then the Licchavi Vimalakirti said to the venerable elder Sariputra,

"Reverend Sariputra, this goddess has already served ninety-two million billion Buddhas. She plays with the super-knowledges. She has truly succeeded in all her vows. She has gained the tolerance of the birthlessness of things. She has actually attained irreversibility. She can live wherever she wishes on the strength of her vow to develop living beings."

(i.e. Tolerance of non reality (emptiness, not existence), and non complete irreality (not complete non-existence, dependently co-arisen relatively functional appearances), of the three stages of becoming; tolerance of the beginninglessness / birthlessness / productionlessness, occurencelessness / lifelessness, changelessness / rebirthlessness, and endinglessness / deathlessness / destructionlessness / extinctionlessness – of all things (subjects / beings, relations / actions, objects / phenomena / things) x (physical, conceptual, mental) x (individual, collective, universal) x (past, present, future) x (pure, impure) –. So we should not accept those three stages of becoming of any thing as they appear to be, nor reject them as if completely non-existent / meaningless / useless. ‘They are there but not there’: they are conventional / interdependent / limitlessly relative <==> but still ultimately empty of inherent existence; and vice versa.)

(i.e. TRANSCENDING REBIRTHS AND ENLIGHTENMENT: In Reality as it is [U2T] / Genuine-emptiness / U2T free from all extremes & middle, there are no real / inherently existent three stages of becoming – origination / birth / coming, duration / lasting / change, cessation / death / going or extinction – for anything, any being, any relation / action; nor are they completely non-existent. So, there are no real / inherently existing change, rebirths / transmigration, or liberation / enlightenment. These are all conventionally like objects merely co-labeled / co-imputed / co-imagined / co-created / co-evolving by/with the subject / mind, but so do not exist ultimately. No one attains enlightenment; there is no real enlightenment. If enlightenment had a beginning as a produced state, it would be conditioned, thus not enlightenment. In that sense everything is primordially spontaneous, timeless, limitless, equal, pure, perfect, divine, complete, free, beautiful, enlightened / trikaya – in the non-dual sense of those terms. Everything is the inseparable three pure kayas of the Buddha: pure body, pure speech, pure mind. Everything is like the pristine display of the Ground / Suchness / Union of the Two Truths [U2T].)




8. THE FAMILY OF THE TATHAGATAS
(i.e. the vajra power)

(From the Introduction: The seventh (eight) chapter opens with Vimalakīrti answering Mañjuśrī’s leading questions to explain that whatever ways a bodhisattva might follow, including those conventionally considered the most negative and harmful, will cause him to attain the qualities of the buddhas. This leads to a discussion on the family of the tathāgatas (tathāgatagotra) and a long speech in verse by Vimalakīrti extolling the ways in which the actions of bodhisattvas correspond to worldly activities, but transcend and surpass them by far. All of this is made possible by bodhisattvas’ freedom from dualistic thinking, and in the eighth (ninth) chapter Vimalakīrti individually questions the bodhisattvas present about how each of them practices non-duality, receiving thirty-one different replies all of which Mañjuśrī finds laudable, but nevertheless still tinged with dualism. He requests Vimalakīrti to add his own point of view, to which Vimalakīrti’s responds with his famous silence.)

8.1 - Right Effort / Actions of the body, speech and mind with the right perception / view & attitude / motivation

(Résumé: No right vs. wrong ways. Everything could be a lesson / teaching. What is important is the presence / mindfulness / openness / compassion / bodhicitta / wisdom: Being empty of inherent existence [T2] <==> because dependently co-arisen [T1] [U2T], like objects merely co-labeled / co-imputed / co-imagined / co-created / co-evolving by/with the subject / mind, things – methods, paths, ways – are neither right nor wrong. It is the conditioned mind of an ordinary person or disciple that attributes things inherent existence, inherently existing characteristics / qualities like male & female, good & bad, and opposes them, accepting this while rejecting that. In Reality as it is [U2T], there is no basis of any discrimination / differentiation in absolute terms, just conventionally / relatively / inter-subjectively. And there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone get closer to the inconceivable liberating Truth [U2T]. In that sense everything is more like primordially spontaneous, timeless, limitless, equal, pure, perfect, divine, complete, free, beautiful, enlightened / trikaya – in the non-dual sense of those terms. Everything is like the pristine display of the Ground / Suchness / Union of the Two Truths [U2T].)

[Go to TOC]

Then, the crown prince Manjusri said to the Licchavi Vimalakirti,

"Noble sir, how does the bodhisattva follow the way to attain the qualities of the Buddha?"

Vimalakirti replied,

"Manjusri, when the bodhisattva follows the wrong way, he follows the way to attain the qualities of the Buddha."

Manjusri continued,

"How does the bodhisattva follow the wrong way?"

Vimalakirti replied,

"Even should he enact the five deadly sins, he feels no malice, violence, or hate.
Even should he go into the hells, he remains free of all taint of passions.
Even should he go into the states of the animals, he remains free of darkness and ignorance.
When he goes into the states of the asuras, he remains free of pride, conceit, and arrogance.
When he goes into the realm of the lord of death, he accumulates the stores of merit and wisdom.
When he goes into the states of motionlessness and immateriality, he does not dissolve therein.

"He may follow the ways of desire, yet he stays free of attachment to the enjoyments of desire.
He may follow the ways of hatred, yet he feels no anger to any living being.
He may follow the ways of folly, yet he is ever conscious with the wisdom of firm understanding.

"He may follow the ways of avarice, yet he gives away all internal and external things without regard even for his own life.
He may follow the ways of immorality, yet, seeing the horror of even the slightest transgressions, he lives by the ascetic practices and austerities.
He may follow the ways of wickedness and anger, yet he remains utterly free of malice and lives by love.
He may follow the ways of laziness, yet his efforts are uninterrupted as he strives in the cultivation of roots of virtue.
He may follow the ways of sensuous distraction, yet, naturally concentrated, his contemplation is not dissipated.
He may follow the ways of false wisdom, yet, having reached the transcendence of wisdom, he is expert in all mundane and transcendental sciences.

"He may show the ways of sophistry and contention, yet he is always conscious of ultimate meanings and has perfected the use of liberative techniques.
He may show the ways of pride, yet he serves as a bridge and a ladder for all people.
He may show the ways of the passions, yet he is utterly dispassionate and naturally pure.
He may follow the ways of the Maras, yet he does not really accept their authority in regard to his knowledge of the qualities of the Buddha.
He may follow the ways of the disciples, yet he lets living beings hear the teaching they have not heard before.
He may follow the ways of the solitary sages, yet he is inspired with great compassion in order to develop all living beings.

"He may follow the ways of the poor, yet he holds in his hand a jewel of inexhaustible wealth.
He may follow the ways of cripples, yet he is beautiful and well adorned with the auspicious signs and marks.
He may follow the ways of those of lowly birth,
yet, through his accumulation of the stores of merit and wisdom, he is born in the family of the Tathagatas.
He may follow the ways of the weak, the ugly, and the wretched, yet he is beautiful to look upon, and his body is like that of Narayana.

"He may manifest to living beings the ways of the sick and the unhappy, yet he has entirely conquered and transcended the fear of death.

"He may follow the ways of the rich, yet he is without acquisitiveness and often reflects upon the notion of impermanence.
He may show himself engaged in dancing with harem girls, yet he cleaves to solitude, having crossed the swamp of desire.

"He follows the ways of the dumb and the incoherent, yet, having acquired the power of incantations, he is adorned with a varied eloquence.

"He follows the ways of the heterodox without ever becoming heterodox.
He follows the ways of all the world, yet he reverses all states of existence.
He follows the way of liberation without ever abandoning the progress of the world. ***

"Manjusri, thus does the bodhisattva follow the wrong ways, thereby following the way to the qualities of the Buddha."

(i.e. RIGHT EFFORT / ACTIONS OF THE BODY, SPEECH AND MIND: For a Bodhisattva, what is right effort or right action is relative; there is no absolute rules / laws here. What is important is not really the particular actions of the body, speech and mind – wholesome, unwholesome, neutral –; what is important is the view / wisdom and the motivation. With the right view of Reality as it is, and the right motivation of bodhicitta, what is considered a wrong action by the disciples could be considered as right action for a Bodhisattva, it could an adapted skillful means. In Reality as it is [U2T] / Genuine-emptiness / Union of the Two Truths [U2T], there are no independent / universal / absolute / inherently existing opposition / duality like right vs. wrong, good vs. bad / evil, wholesome vs. unwholesome vs. neutral; everything is limitlessly relative. And vice versa, With a wrong view of Reality as it is, and a wrong motivation, what  is considered a right action by the disciples could be considered as wrong action for a Bodhisattva. All actions based on dualities – like subject vs. object, self  vs. other, good vs. bad – is necessarily wrong action for a Bodhisattva because not in accord with the true nature & dynamic of Reality as it is here & now [U2T], because creating more conditioning / karma and suffering for self & others.  So a Bodhisattva should always act while being fully aware of the true nature & dynamic of Reality as it is here & now [U2T], of the three spheres, of apparent opposites, and even of the two truths. He should always act with an attitude of Bodhicitta, Great Loving-kindness, Great Compassion, Great Joy, Great Equanimity / Non-duality … opting for the Middle Way in everything free from all extremes & middle: not accepting, not rejecting anything in absolute terms, just conventionally / relatively / inter-subjectively as a pôssible adapted skillful means.)


8.2 - The family of the Tathagatas

(Résumé: A Lotus grows in the mud. Likewise, without going into the ocean of passions, wrong views, mistakes, illusions, karma … it is impossible to obtain the mind of omniscience. Enlightenment is not gained by rejecting samsara while seeking nirvana, but by inconceivably personally very-subtly spontaneously non-dualistically non-conceptually directly perceiving / realising / experiencing the true nature of samsara as it is here & now, the self-conditioning cycle, the karmic cycle.)

[Go to TOC]

Then, the Licchavi Vimalakirti said to the crown prince Manjusri,

"Manjusri, what is the 'family of the Tathagatas'?"

Manjusri replied,

"Noble sir, the family of the Tathagatas consists of all basic egoism; of ignorance and the thirst for existence; of lust, hate, and folly; of the four misapprehensions, of the five obscurations, of the six media of sense, of the seven abodes of consciousness, of the eight false paths, of the nine causes of irritation, of the paths of ten sins. Such is the family of the Tathagatas.

In short, noble sir,
the sixty-two kinds of convictions (62 wrong views regarding the past and the future)
constitute the family of the Tathagatas!"

Vimalakirti:

Manjusri, with what in mind do you say so?

Manjusri:

  • Noble sir, one who stays in the fixed determination of the vision of the uncreated
    is not capable of conceiving the spirit of unexcelled perfect enlightenment.

  • However, one who lives among created things, in the mines of passions, without seeing any truth,
    is indeed capable of conceiving the spirit of unexcelled perfect enlightenment.

Noble sir, flowers like the blue lotus, the red lotus, the white lotus, the water lily, and the moon lily do not grow on the dry ground in the wilderness, but do grow in the swamps and mud banks.

  • Just so, the Buddha-qualities do not grow in living beings certainly destined for the uncreated

  • but do grow in those living beings who are like swamps and mud banks of passions.

  • Likewise, as seeds do not grow in the sky

  • but do grow in the earth,

  • so the Buddha-qualities do not grow in those determined for the absolute

  • but do grow in those who conceive the spirit of enlightenment, after having produced a Sumeru-like mountain of egoistic views.

Noble sir, through these considerations one can understand that all passions constitute the family of the Tathagatas.
For example, noble sir, without going out into the great ocean, it is impossible to find precious, priceless pearls.
Likewise, without going into the ocean of passions, it is impossible to obtain the mind of omniscience.

Then, the elder Mahakasyapa applauded the crown prince Manjusri:

"Good! Good Manjusri! This is indeed well spoken! This is right!
The passions do indeed constitute the family of the Tathagatas.

  • How can such as we, the disciples, conceive the spirit of enlightenment, or become fully enlightened in regard to the qualities of the Buddha?

  • Only those guilty of the five deadly sins can conceive the spirit of enlightenment and can attain Buddhahood, which is the full accomplishment of the qualities of the Buddha!

"Just as, for example, the five desire objects have no impression or effect on those bereft of faculties, even so all the qualities of the Buddha have no impression or effect on the disciples, who have abandoned all adherences. Thus, the disciples can never appreciate those qualities.

"Therefore, Manjusri, the ordinary individual is grateful to the Tathagata, but the disciples are not grateful. Why?

  • The ordinary individuals, upon learning of the virtues of the Buddha, conceive the spirit of unexcelled perfect enlightenment, in order to insure the uninterrupted continuity of the heritage of the Three Jewels;

  • but the disciples, although they may hear of the qualities, powers, and fearlessnesses of the Buddha until the end of their days, are not capable of conceiving the spirit of unexcelled perfect enlightenment."

(i.e. A LOTUS GROWS IN THE MUD, NEEDS THE MUD TO GROW: The Ground / Basis / Source / Suchness / True nature of Reality as it is here & now / Union of the Two Truths [U2T] is not to be found by retiring from, rejecting / abandoning, the world / samsara, or by hiding in deep meditative states. It is found by staying present here & now in this world / samsara, truly observing it, and directly perceiving / realising / experiencing its true nature & dynamic as it is here & now. No need to accept or reject anything in absolute terms. In that sense all the perceived imperfections of samsara –  all poisons, obscurations, defilements, passions, sins, our impure body, speech & mind– are the family of the tathagatas, the causes and conditions necessary for enlightenment. In fact, nothing is really good or bad in samsara; we are the ones imposing this view on Reality as it is. Everything, apparently good or bad or neutral, could be seen as a lesson / teaching by the Buddha / Reality to help us transcend our conditioning / karmic cycle, our illusions, to realise the true nature & dynamic of Reality as it is. We just need to be fully present here & now, to be open, to benefit from it. Without our presence and the feedback from our illusions / mistakes / sins / wrong views / wrong motivation / wrong actions … we cannot learn and ultimately get enlightened.)


8.3 - Right Life : The way bodhisattvas work in the mud

(Résumé: A Bodhisattva necessarily works in samsara.)

[Go to TOC]

Thereupon, the bodhisattva Sarvarupasamdarsana, who was present in that assembly, addressed the Licchavi Vimalakirti:

"Householder, where are your father and mother, your children, your wife, your servants, your maids, your laborers, and your attendants? Where are your friends, your relatives, and your kinsmen? Where are your servants, your horses, your elephants, your chariots, your bodyguards, and your bearers?"

Thus addressed, the Licchavi Vimalakirti spoke the following verses to the bodhisattva Sarvarupasamdarsana:

Of the true bodhisattvas,
The mother is the transcendence of wisdom [T2],
The father is the skill in liberative technique [T1] [U2T];
The Leaders are born of such parents.

Their wife is the joy in the Dharma,
Love and compassion are their daughters,
The Dharma and the truth are their sons;
And their home is deep thought on the meaning of voidness (i.e. emptiness free from all extremes & middle = Union of the Two Truths [U2T]).

All the passions are their disciples,
Controlled at will.

Their friends are the aids to enlightenment;
Thereby they realize supreme enlightenment.
Their companions, ever with them,
Are the six transcendences.

Their consorts are the means of unification,
Their music is the teaching of the Dharma.

The incantations make their garden,
Which blossoms with the flowers of the factors of enlightenment,
With trees of the great wealth of the Dharma,
And fruits of the gnosis of liberation.

Their pool consists of the eight liberations,
Filled with the water of concentration,
Covered with the lotuses of the seven impurities -
Who bathes therein becomes immaculate.

Their bearers are the six super-knowledges,
Their vehicle is the unexcelled Mahayana,
Their driver is the spirit of enlightenment,
And their path is the eightfold peace.

Their ornaments are the auspicious signs,
And the eighty marks;
Their garland is virtuous aspiration,
And their clothing is good conscience and consideration.

Their wealth is the holy Dharma,
And their business is its teaching,
Their great income is pure practice,
And it is dedicated to the supreme enlightenment.

Their bed consists of the four contemplations,
And its spread is the pure livelihood,
And their awakening consists of gnosis,
Which is constant learning and meditation.

Their food is the ambrosia of the teachings,
And their drink is the juice of liberation.
Their bath is pure aspiration,
And morality their unguent and perfume.

Having conquered the enemy passions,
They are invincible heroes.
Having subdued the four Maras,
They raise their standard on the field of enlightenment.

They manifest birth voluntarily, [T1]
Yet they are not born, nor do they originate [T2] [U2T].
They shine in all the fields of the Buddhas,
Just like the rising sun.

Though they worship Buddhas by the millions,
With every conceivable offering,
They never dwell upon the least difference
Between the Buddhas and themselves. (i.e. Union of opposites / non-duality)

They journey through all Buddha-fields
In order to bring benefit to living beings, [T1]
Yet they see those fields as just like empty space,
Free of any conceptual notions of "living beings." [T2] [U2T]

The fearless bodhisattvas can manifest,
All in a single instant,
The forms, sounds, and manners of behavior
Of all living beings.

Although they recognize the deeds of Maras,
They can get along even with these Maras;
For even such activities may be manifested
By those perfected in liberative technique.

They play with illusory manifestations
In order to develop living beings,
Showing themselves to be old or sick,
And even manifesting their own deaths.

They demonstrate the burning of the earth
In the consuming flames of the world's end,
In order to demonstrate impermanence
To living beings with the notion of permanence.

Invited by hundreds of thousands of living beings,
All in the same country,
They partake of offerings at the homes of all,
And dedicate all for the sake of enlightenment.

They excel in all esoteric sciences,
And in the many different crafts,
And they bring forth the happiness
Of all living beings.

By devoting themselves as monks
To all the strange sects of the world,
They develop all those beings
Who have attached themselves to dogmatic views.

They may become suns or moons,
Indras, Brahmas, or lords of creatures,
They may become fire or water
Or earth or wind.

During the short aeons of maladies,
They become the best holy medicine;
They make beings well and happy,
And bring about their liberation.

During the short aeons of famine,
They become food and drink.
Having first alleviated thirst and hunger,
They teach the Dharma to living beings.

During the short aeons of swords,
They meditate on love,
Introducing to non-violence
Hundreds of millions of living beings.

In the middle of great battles
They remain impartial to both sides;
For bodhisattvas of great strength
Delight in reconciliation of conflict.

In order to help the living beings,
They voluntarily descend into
The hells which are attached
To all the inconceivable buddha-fields.

They manifest their lives
In all the species of the animal kingdom,
Teaching the Dharma everywhere.
Thus they are called "Leaders."

They display sensual enjoyment to the worldlings,
And trances to the meditative.
They completely conquer the Maras,
And allow them no chance to prevail.

Just as it can be shown that a lotus
Cannot exist in the center of a fire,
So they show the ultimate unreality
Of both pleasures and trances.

They intentionally become courtesans
In order to win men over,
And, having caught them with the hook of desire,
They establish them in the buddha-gnosis.

In order to help living beings,
They always become chieftains,
Captains, priests, and ministers,
Or even prime ministers.

For the sake of the poor,
They become inexhaustible treasures,
Causing those to whom they give their gifts
To conceive the spirit of enlightenment.

They become invincible champions,