Vimalakirti Sutra

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The Buddha, reverently surrounded by this multitude of countless hundreds and thousands of beings, expounded the Law for them. He was like Mount Sumeru, king of mountains, rising up out of the great sea.

The Vimalakīrti Nirdeśa Sūtra (Sanskrit: विमलकीर्तिनिर्देशसूत्र), (Standard Tibetan: འཕགས་པ་དྲི་མ་མེད་པར་གྲགས་པས་བསྟན་པ་ཞེས་བྱ་བ་མདོ།) or Vimalakīrti Sūtra is a Mahayana Buddhist sutra.

Quotes[edit]

Burton Watson's translation, 2000[edit]

As translated by Burton Watson, Columbia University Press, 2000, ISBN: 0231106572.

Chapter I[edit]

  • This is what I heard: At one time the Buddha was in the Amra Gardens in the city of Vaishali, accompanied by a multitude of leading monks numbering eight thousand. There were also thirty-two thousand bodhisattvas, all known to the assembly, persons who had carried out all the basic practices of great wisdom. Sustained by the might and supernatural powers of the Buddhas, they accepted and upheld the correct Law in order to guard the citadel of the Dharma.
  • They knew how to roar the lion's roar, and their fame resounded in the ten directions. Without waiting to be asked, they befriended others and brought them comfort. They ensured the continuance and prosperity of the Three Treasures, making certain that these never expired. They conquered and subdued the ill will of the devils and curbed the non-Buddhist doctrines.
  • All were spotless and pure, having long ago rid themselves of snares and obstructions; their minds constantly resided in a state of unhindered emancipation.
  • Expert in comprehending the characteristics of phenomena, able to understand the capacities of living beings, they towered over the others of the great assembly and had learned to be fearful of nothing.
  • The jewels of their Dharma shone everywhere, raining down sweet dew, and among the assembly the sound of their words was the most subtle and wonderful of all. They had plumbed the depths of dependent origination and cut off all erroneous views, no longer entertaining the concepts either of being or nonbeing. In expounding the Law they were fearless as roaring lions, and their disquisitions on it rolled forth like thunder. There was no measuring them, for they had passed beyond measure. In seeking out the jewels of the Dharma, they were like practiced pilots at sea.
  • The Buddha, the unparalleled one.
  • At that time the Buddha, reverently surrounded by this multitude of countless hundreds and thousands of beings, expounded the Law for them. He was like Mount Sumeru, king of mountains, rising up out of the great sea. Resting at ease in his lion's seat clustered with jewels, he shed his radiance over all the great throng gathered there.
  • Eyes pure and broad like the blue lotus;
    mind pure, steeped in meditations;
    for pure deeds long accumulated, boundless in fame,
    your quietude guides the assembly-thus we bow our heads.

    We have seen the great sage work miraculous transformations,
    showing us all the countless lands in ten directions,
    the Buddhas expounding the Law therein-
    every one of these we have seen and heard.
  • Three times you turned the wheel of the Law in the thousand-millionfold world,
    the wheel that from the first has always been pure.
  • The Buddha preaches the Law with a single voice,
    but each living being understands it in his own way.
    • Ratnākara.
  • Ratnākara, the various kinds of living beings are in themselves the Buddha lands (buddhakṣetra) of the bodhisattvas. Why so? Because it is by converting various beings to the teachings that the bodhisattvas acquire their Buddha lands. It is by persuading various beings and overcoming their objections that the bodhisattvas acquire their Buddha lands. It is by inducing the various living beings to enter into the Buddha wisdom in such-and-such a land that they acquire their Buddha lands. It is by inducing the various living beings to develop the capacity for bodhisattva practices in such-and-such a land that they acquire their Buddha lands.

    Why is this? Because the bodhisattva's acquisition of a pure land is wholly due to his having brought benefit to living beings. Suppose a man proposes to build a mansion on a plot of open land. He may do so as he wishes without hindrance. But if he tries to build it in the empty air, he will never be successful. It is the same with the bodhisattvas. It is because they wish to help others to achieve success that they take their vow to acquire Buddha lands. Their vow to acquire Buddha lands in not founded on emptiness.
  • Ratnākara, you should understand that an upright mind is the pure land of the bodhisattva. When the bodhisattva attains Buddhahood, then beings who are free of flattery will be born in his country.
    A deeply searching mind is the pure land of the bodhisattva. When he attains Buddhahood, beings who are endowed with blessings will be born in his country.
    A mind that aspires to bodhi or enlightenment is the pure land of the bodhisattva. When he attains Buddhahood, beings dedicated to the Great Vehicle will be born in his country
    Almsgiving is the pure land of the bodhisattva. When he attains Buddhahood, beings who are capable of casting away everything will be born in his country.
    Keeping of the precepts is the pure land of the bodhisattva. When he attains Buddhahood, beings who fulfill their vow to carry out the ten good actions will be born in his country.
    Forbearance is the pure land of the bodhisattva. When he attains Buddhahood, beings who are adorned with the thirty-two features will be born in his country.
    Assiduousness is the pure land of the bodhisattva. When he attains Buddhahood, beings who strive diligently to acquire all manner of blessings will be born in his country
    Meditation is the pure land of the bodhisattva. When he attains Buddhahood, beings who can regulate their minds and keep them from disorder will be born in his country.
    Wisdom is the pure land of the bodhisattva. When he attains Buddhahood, beings who are correct and certain in understanding will be born in his country.
    A mind devoted to the four immeasurable qualities is the pure land of the bodhisattva. When he attains Buddhahood, beings perfect in the exercise of pity, compassion, joy, and indifference will be born in his country.
    The four methods of winning people are the pure land of the bodhisattva. When he attains Buddhahood, beings who are regulated by the emancipations will be born in his country.
    Expedient means are the pure land of the bodhisattva. When he attains Buddhahood, beings who can employ all manner of expedient means with complete freedom will be born in his country.
    The thirty-seven elements of the Way are the pure land of the bodhisattva. When he attains Buddhahood, beings will be born in his country who are proficient in the four states of mindfulness, the four types of correct effort, the four bases of supernatural power, the five roots of goodness, the five powers, the seven factors of enlightenment, and the eightfold holy path.
    A mind intent on transferring merit to others is the pure land of the bodhisattva. When he attains Buddhahood, he will acquire a country endowed with all manner of blessings.
    Teaching others to avoid the eight difficulties is the pure land of the bodhisattva. When he attains Buddhahood, his country will be free of the three evils and the eight difficulties. Observing the precepts himself but not taxing others with their shortcomings is the pure land of the bodhisattva. When he attains Buddhahood, no one in his country will be called a violater of prohibitions.
    The ten good actions are the pure land of the bodhisattva. When he attains Buddhahood, beings will be born in his country who suffer no untimely death, possess great wealth, are pure in action, sincere and truthful in word, ever mild in speech, never alienated from kin or associates, skillful in solving disputes, invariably speaking profitable words, never envious, never irate, and correct in understanding.
    Therefore, Ratnākara, because the bodhisattva has an upright mind, he is impelled to action. Because he is impelled to action, he gains a deeply searching mind. Because he has a deeply searching mind, his will is well controlled. Because his will is well controlled, he acts in accord with the teachings. Because he acts in accord with the teachings, he can transfer merit to others. Because he transfers merit to others, he knows how to employ expedient means. Because he knows how to employ expedient means, he can lead others to enlightenment. Because he leads others to enlightenment, his Buddha land is pure. Because his Buddha land is pure, his preaching of the Law is pure. Because his preaching of the Law is pure, his wisdom is pure. Because his wisdom is pure, his mind is pure. And because his mind is pure, all the blessings he enjoys will be pure.
    Therefore, Ratnākara, if the bodhisattva wishes to acquire a pure land, he must purify his mind. When the mind is pure, the Buddha land will be pure.
  • Shariputra, it is the failings of living beings that prevent them from seeing the marvelous purity of the land of the Buddha, the Thus Come One. The Thus Come One is not to blame. Shariputra, this land of mine is pure, but you fail to see it.
Shariputra, who is not a woman, appears in a woman's body. And the same is true of all women-though they appear in women's bodies, they are not women. Therefore the Buddha teaches that all phenomena are neither male nor female.

Chapter VII[edit]

  • Shariputra said, "Why don't you change out of this female body?" (Shariputra assumes that any woman would naturally want to change into a man if she had the power to do so.)

    The goddess replied, "For the past twelve years I have been trying to take on female form, but in the end with no success. What is there to change? If a sorcerer were to conjure up a phantom woman and then someone asked her why she didn't change out of her female body, would that be any kind of reasonable question?"

    "No," said Shariputra. "Phantoms have no fixed form, so what would there be to change?"

    The goddess said, "All things are just the same-they have no fixed form. So why ask why I don't change out of my female form?"

    At that time the goddess employed her supernatural powers to change Shariputra into a goddess like herself, while she took on Shariputra's form. Then she asked, "Why don't you change out of this female body?"

    Shariputra, now in the form of a goddess, replied, "I don't know why I have suddenly changed and taken on a female body! " The goddess said, "Shariputra, if you can change out of this female body, then all women can change likewise. Shariputra, who is not a woman, appears in a woman's body. And the same is true of all women-though they appear in women's bodies, they are not women. Therefore the Buddha teaches that all phenomena are neither male nor female."

    Then the goddess withdrew her supernatural powers, and Shariputra returned to his original form. The goddess said to Shariputra, "Where now is the form and shape of your female body?"

    Shariputra said, "The form and shape of my female body does not exist, yet does not not exist."

    The goddess said, "All things are just like that-they do not exist, yet do not not exist. And that they do not exist, yet do not not exist, is exactly what the Buddha teaches."

Bibliotheca Polyglotta's translation, 2006-2007[edit]

Translation in the multilingual edition of Vimalakīrtinirdeśasūtra at the Bibliotheca Polyglotta, 2006-2007.

Chapter I[edit]

  • Pure and beautiful as a lotus leaf; pure are your intentions; you have reached the other shore of tranquility; you have accumulated good actions and conquered a great sea of virtues. Holy One, you lead to the path of peace, all homage to you!
  • The fields of the Sugatas are illumined with a brilliant light, and their instructions in the Law, greatly developed and leading to immoratllity, can be hard throughout the reaches of space.

External links[edit]

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