Chapter V - Mañjuśrī’s Condolence Visit

1. At this point the Buddha addressed Mañjuśrī, “You go inquire about Vimalakīrti’s illness.”

Mañjuśrī addressed the Buddha, “World-honored One, that superior one is difficult to respond to.

“He has profoundly attained the true characteristic, and he is good at explaining the essentials of the Dharma.

“His eloquence is unhampered, and his wisdom is unhindered.

“He completely understands all the deportments of the bodhisattvas, and he has entered into all the secret storehouses of the buddhas.

“He has subjugated the host of Māras, and disports himself in the numinous penetrations. He has already attained perfection in his wisdom and skillful means.

“Nevertheless, I will accept your sagely purport and proceed to inquire about his illness.”

2. Thereupon the bodhisattvas, great disciples, Indras, Brahmās, and the four heavenly kings in the assembly all thought, “Now these two great bodhi-sattvas Mañjuśrī and Vimalakīrti will have a discussion. They will certainly explain a wondrous Dharma.”

At the time eight thousand bodhisattvas, five hundred śrāvakas, and a hundred thousand gods all wanted to follow along.

Mañjuśrī and the congregation of bodhisattvas and great disciples, with the gods reverentially surrounding them, then entered the great city of Vaiśālī.

3. At that time the Elder Vimalakīrti thought, “Now Mañjuśrī and a great congregation is coming.”

Then with his numinous power he emptied out his room, removing what was there as well as his servants. He left only a single couch, upon which he reclined in his illness.

4. Mañjuśrī entered the house, and he saw the room was empty, with [Vimalakīrti] lying alone on a single couch.

Then Vimalakīrti said, “Welcome, Mañjuśrī. You have come with the characteristic of not coming; you see with the characteristic of not seeing.”

Mañjuśrī said, “So it is, retired scholar. If one has come, there is no more coming. If one has gone, there is no more going. Why? To come is to come from nowhere; to go is to proceed nowhere. That which can be seen is then invisible.

5. “But enough of this matter. Retired scholar, can this illness be for-born? In its treatment is it diminished, so as not to increase? The World-honored One has made immeasurable courteous inquiries about you.

6. “Retired scholar, what is the cause from which this illness arises? Has it been affecting you long? How will it be extinguished?”

Vimalakīrti said, “From stupidity there is affection, and hence the generation of my illness (or: the illness of self). Since all sentient beings are ill, therefore I am ill. If the illness of all sentient beings were extinguished, then my illness would be extinguished. Why? Bodhisattvas enter samsara on behalf of sentient beings. Because there is samsara, there is illness. If sentient beings were able to transcend illness, then bodhisattvas would not also be ill.

7. “It is like an elder whose only son becomes ill, and the parents become ill as well. If the son recovers from the illness, the parents also recover. Bodhisattvas are like this. They have affection for sentient beings as if for their own children. When sentient beings are ill the bodhisattvas are ill also, and when sentient beings recover from their illness the bodhisattvas recover also.”

He also said, “From what cause does this illness arise? The illness of bodhisattvas arises from great compassion.”

8. Mañjuśrī said, “Retired scholar, why is this room empty, with no servants?”

Vimalakīrti said, “The countries of the buddhas are also all empty.”

[Mañjuśrī] asked, “With what was it emptied?”

[Vimalakīrti] answered, “It was emptied with emptiness.”

[Mañjuśrī] asked further, “How can emptiness use emptiness?”

[Vimalakīrti] answered, “It is empty through nondiscriminating emptiness.”

[Mañjuśrī] asked further, “Can emptiness be discriminated?”

[Vimalakīrti] answered, “Discrimination is also empty.”

[Mañjuśrī] asked further, “Where should emptiness be sought?”

[Vimalakīrti] answered, “It should be sought within the sixty-two [heterodox] views.”

[Mañjuśrī] asked further, “Where should the sixty-two views be sought?”

[Vimalakīrti] answered, “They should be sought within the emancipation of the buddhas.”

[Mañjuśrī] asked further, “Where should the emancipation of the buddhas be sought?”

[Vimalakīrti] answered, “It should be sought within the mental processes of all sentient beings.

“Also, regarding your question about why there are no servants—all the host of Māras and [followers of] the heterodox paths are all my servants. Why? The host of Māras take pleasure in samsara, and the bodhisattvas do not forsake samsara. Those of the heterodox paths take pleasure in the views, and bodhisattvas are unmoved by the views.”

9. Mañjuśrī said, “Retired scholar, what characteristics does your illness have?”

Vimalakīrti said, “My illness is without form, invisible.”

[Mañjuśrī] asked further, “Is this an illness of body or of mind?” [Vimalakīrti] said, “It is not of the body, since the body transcends characteristics. Nor is it of the mind, since the mind is like a phantasm.”

[Mañjuśrī] asked further, “Of the four elements of earth, water, fire, and air, to which element does this illness belong?”

[Vimalakīrti] answered, “This illness is not of the earth element, but neither does it transcend the earth element. The water, fire, and wind elements are likewise. However, the illnesses of sentient beings arise from the four elements, and because they are ill I am ill.”

10. At that time Mañjuśrī asked Vimalakīrti, “How should bodhisattvas comfort bodhisattvas who are ill?”

Vimalakīrti said, “Explain that the body is impermanent but do not teach that one should have aversion for one’s body. Explain that the body suffers but do not teach that one should take pleasure in nirvana. Explain that the body is without self but teach that one should guide sentient beings [anyway]. Explain that the body is emptily serene but do not teach that it is ultimately extinguished.

“Explain that one should regret one’s former transgressions but do not teach that they enter into the past. Comfort the illness of others with one’s own illness. One should recognize the innumerable kalpas of suffering of one’s past lives. One should be mindful of benefiting all sentient beings and remember one’s cultivation of blessings, be mindful of one’s pure livelihood without generating vexation but always generating exertion. Be the physician king, healing the host of illnesses. Thus should bodhisattvas comfort bodhisattvas who are ill, making them happy.”

11. Mañjuśrī said, “Retired scholar, how should the bodhisattva who is ill control his mind?”

Vimalakīrti said, “The bodhisattva who is ill should think as follows:

“‘This present illness of mine comes entirely from the false concepts, confusions, and afflictions of previous lives. There is no actual dharma that experiences illness.’

“Why? ‘Body’ is a provisional name for a conglomeration of the four elements, and the four elements have no master.

“The body also has no self. Furthermore, the arising of this illness is entirely due to attachment to self. Therefore, one should not generate attachment regarding the self. You should understand that this is the foundation of illness and so eliminate the conception of ‘self’ and the conception of ‘sentient being.’

“You should give rise to the conception of dharmas, thinking as follows: ‘It is only through the combination of a host of dharmas that this body is created. Its arising is only the arising of dharmas, and its extinction is only the extinction of dharmas.’ Also, ‘these dharmas do not know themselves. When they arise, they do not say “I have arisen.” When they are extinguished, they do not say “I have become extinguished.”’

12. “The bodhisattva who is ill should undertake the conception (or: visualization) of the extinguished dharmas. He should think as follows, ‘This conception of the dharmas is also a confused [view]. Such a confused [view] is a great calamity, and I should transcend it.’ What should be transcended? One should transcend the self and [the sense of] personal possession. What is it to transcend the self and [the sense of] personal possession? It is to transcend the two dharmas. What is it to transcend the two dharmas? It is to be mindful neither of interior nor exterior dharmas and to practice universal sameness. What is universal sameness? It is for self to be same and for nirvana to be same. Why? Both self and nirvana are empty. Why are they empty? They are merely names, and therefore empty. Thus these two dharmas are without definitive nature. When one attains universal sameness there is no remaining illness. There is only the illness of emptiness, and the illness of emptiness is also empty.

13. “Bodhisattvas who are ill should use nonexperience to experience the experiences. They acquire realization without becoming complete in the dharmas of buddhahood and without extinguishing experience. Given the suffering of their bodies, they think of sentient beings in the evil destinations and generate great compassion, [thinking] ‘I have already controlled [my suffering] and I should also control [the suffering] of all sentient beings.’

14. “Just eliminate the illness; do not eliminate dharmas. [Bodhisattvas] teach [sentient beings] so that they eliminate the basis of their illness.

“What is the basis of their illness? It is the presence of objectified mentation. It is through objectified mentation that the basis of illness is constituted.

“What is objectified mentation? It is the triple world. What is it to eliminate objectified mentation? It is done with nonattainment.

“If there is no attainment, there is no objectified mentation. What is nonattainment? It is the transcendence of dualistic views.

“What are dualistic views? They are the internalistic view and exter-nalistic view. These are without attainment (i.e., not apprehensible).

“Mañjuśrī, this is how bodhisattvas who are ill control their minds. This is how they eliminate old age, illness, death, and suffering. This is the bodhi-sattva’s bodhi. If it were not like this, then my cultivation would be a foolish waste. It is like one who is victorious over his enemies being called a hero: this is the term for the bodhisattva who has simultaneously eliminated old age, illness, and death.

15. “Bodhisattvas who are ill should think as follows: ‘If this illness of mine is neither real nor existent, then the illnesses of sentient beings are also neither real nor existent. ’

“When performing this contemplation, [such bodhisattvas] may generate an affectionate view of great compassion with regard to (i.e., sentimental compassion toward) sentient beings, but this should be forsaken. Why?

“Bodhisattvas eliminate the vexations of sensory data and generate great compassion. If they have an affectionate view of compassion, they would thereby generate aversion toward samsara. If they are able to transcend this they will not have any [such] aversion, and no matter where they are subsequently reborn they will not be limited by any affectionate view. They will be born without bonds and be able to explain the Dharma to sentient beings and emancipate them from their bonds.

“It is as the Buddha has explained: ‘It is impossible for someone with bonds to emancipate others from their bonds. It is only possible for someone without bonds to emancipate others from their bonds.’ Therefore, bodhi-sattvas should not generate bonds.

16. “What are bonds, and what is emancipation?

“A desirous attachment to the flavor of meditation is the bond of bodhisattvas; and birth through skillful means is the emancipation of bodhisattvas.

“Further, to be without skillful means is to have one’s wisdom in bondage, while to have skillful means is to have one’s wisdom emancipated.

“To be without wisdom is to have one’s skillful means in bondage, while to have wisdom is to have one’s skillful means emancipated.

17. “What is it to be without skillful means and one’s wisdom in bondage? It is for bodhisattvas to use affection to ornament the buddha lands and accomplish [the salvation of] sentient beings, to control oneself within [the three emancipations of] emptiness, signlessness, and wishlessness. This is called being without skillful means and one’s wisdom in bondage.

“What is it to have skillful means with one’s wisdom emancipated? It is not to use affection to ornament the buddha lands and accomplish [the liberation of] sentient beings, and to control oneself so as to be without aversion within [the three emancipations of] emptiness, signlessness, and wishlessness. This is called having skillful means with one’s wisdom emancipated.

“What is it to be without wisdom and have one’s skillful means in bondage? It is for bodhisattvas to plant a host of virtuous roots while abiding in the afflictions of desire, anger, and false views. This is called being without wisdom with one’s skillful means in bondage.

“What is it to have wisdom with one’s skillful means emancipated? It is to transcend the afflictions of desire, anger, and false views and plant a host of virtuous roots, rededicating [the merit to one’s achievement of] anut-tarā samyaksaṃbodhi. This is called having wisdom with one’s skillful means emancipated.

18. “Mañjuśrī, bodhisattvas who are ill should contemplate the dharmas like this:

“Also, to contemplate the body as impermanent, suffering, empty, and no-self is called wisdom.

“Although the body is ill, it always exists in samsara. To benefit all without tiring—this is called skillful means.

“Also, in contemplating the body, [one should realize] that the body does not transcend illness and illness does not transcend the body, and that this illness and this body are neither new nor old—this is called wisdom. For one’s body to be ill but never die is called skillful means.

19. “Mañjuśrī, thus should bodhisattvas who are ill control the mind.

They should not abide within [the controlled mind], and they should also not abide in the uncontrolled mind. Why? To abide in the uncontrolled mind is the Dharma of fools. To abide in the controlled mind is the Dharma of śrāvakas. Therefore, bodhisattvas should not abide in either the controlled or uncontrolled mind. To transcend these two Dharmas is the practice of bodhi-sattvas. To be within samsara and not undertake polluted practices, to abide in nirvana and never become extinguished: this is the practice of bodhisattvas.

20. i) “It is neither the practice of ordinary [unenlightened persons] nor the practice of the wise and sagely: this is the practice of bodhisattvas.

ii) “It is neither a defiled practice nor a pure practice: this is the practice of bodhisattvas.

iii) “Although in the past one [performed] the practices of Māra, in the present one subjugates the host of Māras: this is the practice of bodhisattvas.

iv) “To seek omniscience but not to seek it at the improper time: this is the practice of bodhisattvas.

v) “Although one contemplates the dharmas as nongenerated, not to enter the primary status [of buddhahood]: this is the practice of bodhisattvas.

vi) “Although one contemplates the twelve [factors of] conditioned generation, to enter the heterodox views: this is the practice of bodhisattvas.

vii) “Although one attracts all sentient beings, to be without the attachment of affection: this is the practice of bodhisattvas.

viii) “Although one takes pleasure in transcendence, not to rely on the elimination of body and mind: this is the practice of bodhisattvas.

ix) “Although one practices [throughout] the triple world, not to destroy the Dharma-nature: this is the practice of bodhisattvas.

x) “Although practicing [the emancipation of ] emptiness, to plant the host of virtuous roots: this is the practice of bodhisattvas.

xi) “Although practicing [the emancipation of] signlessness, to save sentient beings: this is the practice of bodhisattvas.

xii) “Although practicing [the emancipation of] wishlessness, to manifest the experience of a body: this is the practice of bodhisattvas.

xiii) “Although practicing nonactivation, to activate all good practices: this is the practice of bodhisattvas.

xiv) “Although practicing the six pāramitās (perfections), to universally understand the minds and mental attributes of sentient beings: this is the practice of bodhisattvas.

xv) “Although practicing the six penetrations, not to exhaust the flaws: this is the practice of bodhisattvas.

xvi) “Although practicing the four unlimited states of mind, not to desire birth in the Brahmā world: this is the practice of bodhisattvas.

xvii) “Although practicing concentration, meditation, emancipation, and samādhi, not to be born [in a corresponding heaven] according to one’s concentration: this is the practice of bodhisattvas.

xviii) “Although practicing the four foundations of mindfulness, never to transcend the body, sensation, mind, and dharmas: this is the practice of bodhisattvas.

xix) “Although practicing the four right efforts, not to forsake exertion of body and mind: this is the practice of bodhisattvas.

xx) “Although practicing the four supernormal abilities, to attain autonomy in numinous penetration: this is the practice of bodhisattvas.

xxi) “Although practicing [in the context of] the five faculties, to discriminate the sharp and dull faculties of all sentient beings: this is the practice of bodhisattvas.

xxii) “Although practicing the five powers, to delight in seeking the ten powers of a buddha: this is the practice of bodhisattvas.

xxiii) “Although practicing the seven factors of enlightenment, to discriminate buddha wisdom: this is the practice of bodhisattvas.

xxiv) “Although practicing the eightfold noble path, to take pleasure in practicing the unlimited path[s] to buddhahood: this is the practice of bodhi-sattvas.

xxv) “Although practicing concentration and contemplation, the auxiliary factors of the path, yet ultimately never to fall into extinction: this is the practice of bodhisattvas.

xxvi) “Although practicing [with an awareness of] the nongeneration and nonextinction of the dharmas, to ornament one’s body with the [thirty-two primary] characteristics and [eighty subsidiary] marks: this is the practice of bodhisattvas.

xxvii) “Although manifesting the deportment of a śrāvaka orpratyeka-buddha, not to forsake the Buddha-Dharma: this is the practice of bodhi-sattvas.

xxviii) “Although being in accord with the ultimate characteristic of the purity of the dharmas, to manifest one’s body where needed: this is the practice of bodhisattvas.

xxix) “Although contemplating the buddhas’ countries as permanently serene like space, yet to manifest the various pure buddha lands: this is the practice of bodhisattvas.

xxx) “Although attaining the enlightenment of buddhahood, turning the wheel of the Dharma, and entering nirvana, yet not to forsake the bodhisattva path: this is the practice of bodhisattvas.”

When [Vimalakīrti] explained [the Dharma] in these words, eight thousand gods within the great assembly led by Mañjuśrī all generated the intention to achieve anuttarā samyaksaṃbodhi.