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The Vimalakirti Nirdesa Sutra

Manjushri asked again: "Where should a Bodhisattva dwell in order to rely on the power of the Tathagata's virtues?"

The answer is: "If a Bodhisattva wishes to rely on the merit and power of the Tathāgata, they should dwell in liberating all sentient beings."
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Manjushri said: "If a Bodhisattva observes this, how should they practice compassion?"

Manjushri asked: "If a bodhisattva observes that all sentient beings are like illusions and transformations, and there are no sentient beings to be attained, how then can one practice compassion?"

Vimalakirti said: "When a bodhisattva contemplates this, they reflect, 'I should speak this Dharma for all beings.' This is the true compassion."

Vimalakirti said: "After the Bodhisattva observes all sentient beings in various ways, he reflects that I should expound the meaning of 'emptiness' and 'non-self' to sentient beings, so that they understand that the body is like an illusion and realize that I am fundamentally empty, thus completely liberating themselves from birth and death. This is true practice of compassion!"

Walking in tranquility and compassion, there is no cause for birth. Walking without heated compassion, there are no troubles.

[Translation] Bodhisattvas should cultivate the compassion of extinction, observing that all things are inherently non-born, which is originally the aspect of extinction. Therefore, they teach sentient beings with the doctrine of non-birth. They should cultivate the compassion of coolness, observing that afflictions arise from self-love, and using emptiness wisdom to sever self-love, universally allowing sentient beings to be free from afflictions and attain coolness.

The kindness of equality, due to the three realms.

[Translation] One should cultivate equal compassion, consistently rely on the Four Great Vows, continue from generation to generation, liberate beings without ceasing, and have a heart free of weariness, without distinctions of past, present, and future.

Act without conflict and compassion, without any reason to arise.

The translation should be about cultivating a non-contentious compassion, understanding that the root of disputes arises from various delusions and wrong attachments in the mind. Therefore, guiding beings to perceive the emptiness of dharma, with a mind that arises with nothing, will prevent disputes from arising.

Acting is not merciful, and it is not appropriate to do so.

[Translation] One should cultivate non-dual compassion, for there is no root to be found within, and no realm to be found without. Furthermore, there can be no discussion of the harmony between inner roots and outer realms. Thus, teaching sentient beings to realize the non-duality of inner and outer, the emptiness of self and others, signifies a pure and compassionate path.

Kindness does not perish, after all, it completes the past.

[Translation] One should cultivate an unbreakable compassion. Although all phenomena in the world undergo birth, death, and change, the nature of emptiness and serenity cannot be destroyed. It teaches sentient beings to illuminate the afflictions of life and death with the wisdom of emptiness, leading to the ultimate cessation of all delusions and obstacles. This compassion, corresponding to that understanding, remains unbreakable.

Act with steadfast kindness, and have a heart free from destruction.

[Translation] One should cultivate steadfast compassion. Not only should one's own heart be as firm as a diamond, unchanging and indestructible, but one should also guide all beings, allowing their hearts to be free from attachment, serene like emptiness, and not let profit, loss, praise, or blame damage that compassion.

Acts of purity and compassion, because the nature of all phenomena is pure.

[Translation] One should cultivate pure compassion, observing that the essence of all phenomena is ultimately pure, true compassion is formless, guiding sentient beings to fully realize the emptiness of all phenomena, free from attachment, and attain purity and freedom.

Act without boundaries of compassion, as it is in the void.

[Translation] One should cultivate boundless compassion, with a heart of compassion that is vast like the void, limitless and boundless, teaching all beings to realize the true nature of Dharma, creating nothing yet encompassing compassion universally.

Practice compassion like an Arhat, breaking the bonds of thievery.

[Translation] One should cultivate the compassion of an Arhat, eliminate the thieves of afflictions that seize the wisdom and wealth of life just like an Arhat, and teach sentient beings to observe emptiness and sever delusions, so they are no longer troubled or harmed by afflictions.

Practice compassion as a bodhisattva, for the sake of all beings.

One should also cultivate the compassion of a Bodhisattva, taking the benefit and happiness of all sentient beings as one's own responsibility, using the four methods of attraction to transform suffering beings, allowing them to nurture good roots, ultimately attaining happiness, and gradually entering the path of Buddhahood.

Act with compassion, as it is in accordance with one's nature.

[Translation] One should cultivate the compassion of the Tathāgata, abiding with the mind in the principles of all phenomena as they are, acting with compassion while realizing the ultimate reality that is formless and non-arising. Moreover, guide sentient beings to follow the awakening to the ultimate truth that is unmoving, without coming or going.

The compassion of Buddha awakens all beings.

[Translation] One should cultivate the compassion of Buddhism, benefiting both oneself and others, and thoroughly awaken sentient beings who are asleep in the delusions of life and death, truly becoming self-aware, aware of others, and achieving perfection in practice like the Buddha.

Act naturally with kindness, without any reason.

[Translation] One should cultivate natural compassion; it should not arise from seeking appearances. When the heart seeks nothing, it generates great compassion without conditions. Moreover, it guides sentient beings to realize that their inherent Buddha nature is not obtained from conditions, encouraging them to silence all attachments and let their hearts reach tranquility, naturally aligning with the true nature of dharma.

Practice compassion and equanimity.

[Translation] One should cultivate the compassionate wisdom of Bodhi, for the realization of Bodhi is the path without characteristics, equal and singular. Therefore, it teaches sentient beings to understand the equality of all phenomena, free from attachment and aversion, ultimately attaining the true compassion that is without characteristics.

Act without compassion, sever all attachments.

[Translation] One should cultivate an unmatched compassion, sever all attachments and views, and act with kindness. The vastness of this compassionate heart and the depth of its compassion surpass ordinary feelings, having no equal. At the same time, it teaches all beings to abandon love and hate, to see no difference between friends and foes, and to treat everyone equally.

Practice great compassion and guide with the Mahayana.

[Translation] One should cultivate great compassion and mercy, using the heart of great compassion to alleviate suffering and bring joy, guiding ordinary beings and those on the two vehicles towards the great vehicle, to attain ultimate happiness.

Act without weariness and observe the emptiness of self.

One should cultivate boundless compassion, view the dharma as transformative, and recognize that all is emptiness. This leads to the absence of attachment to self and phenomena, freeing one from the bondage and entanglements of body and mind, and allows for the endless and tireless delivery of beings, never feeling weary or dissatisfied.

Practice the law with kindness, without regrets.

[Translation] One should practice the Dharma giving with compassion, for material giving is limited, while Dharma giving is infinite. Bodhisattvas generously share the Buddha's teachings they have attained with all sentient beings, without discrimination, leaving no one out and holding back nothing.

Practice precepts and compassion, transforming the destruction of prohibitions.

One should practice restraint and compassion, holding precepts with a compassionate heart. First, one should ensure that their own conduct is pure and their mind and body are at ease, and then demonstrate by example, guiding those who have broken precepts so that they can all attain the joy of purity.

Practice patience and compassion, protect the interests of both sides.

[Translation] One should cultivate patience and compassion, acting with a compassionate heart while enduring humiliation. In the state of enduring the unendurable, there is no attachment to self or others, causing no internal burdens and inflicting no harm on others. Only then can both oneself and others be protected, allowing for the skillful guidance and introduction into the right teachings.

Practice diligence and compassion, as it is for the sake of all beings.

[Translation] One should cultivate compassion and willingly suffer for all beings, undertaking the important responsibility of guiding them to liberation. One should be diligent and unwavering, allowing all beings to escape the suffering of the cycle of birth and death.

Practice meditation with compassion, not to indulge in flavors.

[Translation] One should cultivate the calmness of zen, even if one attains profound meditation, one should not cling to the flavor of meditation, nor dwell in the lightness and joy of samadhi, but rather with a focused mind, widely engage in beneficial endeavors, free from attachments, with a mind and state both empty; and through the teachings of zen, transform others, so that all beings may attain the joy of the dharma and the delight of zen.

Walk in wisdom and compassion, knowing the reasons of time.

One should cultivate wisdom and compassion, using prajna wisdom to observe the roots and capacities of sentient beings, adept at grasping the timing and conditions, teaching according to the situation, addressing the symptoms, and will never miss or give up any opportunity to liberate sentient beings, always able to timely guide and liberate them.

To act with convenience and compassion is the reason for all manifestations.

[Translation] One should cultivate skillful means and compassion, adapting to the preferences and aspirations of sentient beings, and utilizing skillful means to manifest various forms, in order to expound the profound teachings suitable to their needs and to guide them with compassion.

Act without hidden kindness, for a pure heart is tranquil.

[Translation] One should cultivate a mind free of hidden malice and a heart devoid of ulterior motives, with a direct mind like an arrow, perceiving the emptiness of the Dharma. At this moment, one attains purity and freedom; at the same time, to transform and save sentient beings, one should speak what needs to be said and act as one should, with an open heart, free from concealment and reservation, allowing all beings to attain clarity of mind and be free from troubles.

Act with deep compassion, without mixed actions.

[Translation] One should cultivate a deep and compassionate heart, with a strong will to sincerely help all sentient beings, and be dedicated to the pursuit of enlightenment without mixing in any other desires or falling into laziness and regression.

Act with sincerity and compassion, without deceit.

The interpretation should be to cultivate genuine compassion, to practice the Bodhisattva path with utmost sincerity, and to provide true benefits to all sentient beings, never deceiving them with false words or hypocritical actions.

To practice peace and compassion, so that one may attain the joy of Buddha.

[Translation] One should cultivate peaceful compassion, not only to allow all beings to attain worldly happiness but also to enable them to achieve the ultimate bliss of Buddhahood, which means entering the realm of complete nirvana and eternally enjoying the peace and happiness of all Buddhas.

"The compassion of the Bodhisattva is like this."

"The Bodhisattva's practice of compassion should be like this."

Manjushri once asked: "What is meant by sorrow?" The answer was: "The merits created by the Bodhisattva are shared with all sentient beings."

[Translation] Manjushri Bodhisattva continued to ask, "If the compassion of the Bodhisattva is like this, then what is the sorrowful heart of the Bodhisattva?" Vimalakirti replied, "The Bodhisattva shares all the good deeds and merits they have done with all sentient beings, and will never harbor even the slightest thought of personal gain."

"What is joy?" The answer is: "There is abundance, joy without regret."

[Translation] Manjushri Bodhisattva asked again: "What does it mean to have the joyful heart of a Bodhisattva?" Vimalakirti replied: "To do everything beneficial for sentient beings to the best of one's ability, and to naturally be filled with joy and happiness; seeing others gain great benefits or perform good deeds, one also praises and rejoices. At any time, there is not the slightest jealousy or regret in the heart."

"What is meant by giving up?" The answer is: "The merits created are without any expectation."

[Translation] Manjushri Bodhisattva asked again: "What does it mean to have the heart of a Bodhisattva?" Vimalakirti replied: "A Bodhisattva, regardless of any good deeds done to benefit sentient beings, simply acts as is appropriate, without ever hoping for any returns or rewards, and does not keep these virtuous deeds in mind."

Manjushri asked again, "In the face of life and death, where should a Bodhisattva rely?"

[Translation] Manjushri Bodhisattva further asked: "The greatest fear and dread in the world is none other than life and death. The Bodhisattva, completing their vows, remains in the sea of life and death for a long time to save sentient beings. What power should be relied upon to avoid confusion, not retreat, and be fearless?"

Vimalakirti said: "The Bodhisattva, in the midst of the fear of life and death, should rely on the power of the Tathāgata's virtues."

Vimalakirti replied: "Bodhisattvas, who constantly dwell in the sea of birth and death, should rely on the immeasurable virtues and powers accumulated over countless kalpas by the Tathāgata. With the blessing of the Buddha's power, they naturally have nothing to fear."

Manjushri asked again, "Where should a Bodhisattva dwell in order to rely on the power of the Tathagata's merits?"

[Translation] Manjushri Bodhisattva asked again: "If a Bodhisattva wants to rely on and trust in the power of the Tathagata's meritorious virtues, where should one settle the mind in order to receive the Buddha's compassionate power and protection?"

The answer is: "If a Bodhisattva wishes to rely on the merit and power of the Tathagata, they should dwell in liberating all sentient beings."

Vimalakirti replied: "If a bodhisattva wishes to rely on the power and might of the Tathāgata's merits, they should focus wholeheartedly on liberating all sentient beings. In this way, they will resonate with the Buddha's mind and naturally receive the Buddha's blessings and embrace."

He asked again, "To liberate sentient beings, what should be removed?"

The Bodhisattva Manjushri asked again: "What should be eliminated in order to liberate sentient beings from the suffering of birth and death?"

Answered: "If you want to live a good life, get rid of your worries." ”

Vimalakirti replied, "To help all beings, one must first relieve them of their troubles."

Again asked: "What should one do to eliminate troubles?"

The Bodhisattva Manjushri asked again: "What practices should one undertake to relieve sentient beings of their suffering?"

The answer is: "Act with right mindfulness."

Vimalakirti replied: "One should act with right mindfulness. For all afflictions arise from wrong thoughts, and once right thoughts are present, afflictions naturally disappear."

Again asked: "How to act in right mindfulness?"

[Translation] Manjushri Bodhisattva asked again, "How should one practice to maintain right mindfulness?"

The answer is: "It is neither born nor extinguished."

Vimalakirti replied: "One should observe the nature of emptiness and tranquility with the wisdom of prajna, and keep the mind settled in the state of non-birth and non-death."

Again asked, "What phenomena do not arise? What phenomena do not cease?" The answer is: "Unwholesome phenomena do not arise, wholesome phenomena do not cease."

The Bodhisattva Manjushri asked again: "What dharma does not arise? What dharma does not perish?" Vimalakirti replied: "All evil dharmas, all wrong views and biases, do not allow them to arise; all good dharmas, do not allow them to perish."

Again asked, "Is goodness good, who is the root?"

Manjushri Bodhisattva asked again: "What is the source of good and evil?"

The answer is: "The body is the foundation."

Vimalakirti replied: "Good and evil arise from attachment to the view of self. All good and evil actions are based on 'self-view' and 'attachment to the self.'"

Again asked, "What is the essence of the body?" The answer was, "Desire and greed are the essence."

[Translation] Manjushri Bodhisattva asked again, "Then what is the origin of 'self-view'?" Vimalakirti replied, "'Self-view' originates from desire and attachment. Because of desire and greed, one holds the physical body as truly existent, blindly clinging and unable to let go of attachment, thus taking on a body within the three realms." (As stated in the "Surangama Sutra": "These beings take desire and greed as their origin. ... You love my heart, I pity your form, due to this cause and condition, for hundreds of thousands of kalpas, always entangled.")

Again asked, "What is the root of desire and greed?" The answer was, "Illusory distinctions are the root."

[Translation] Manjushri Bodhisattva asked again: "What is the origin of the arising of desire and greed?" Vimalakirti replied: "The origin of desire and greed lies in the deluded discrimination: because of discrimination, likes and dislikes arise; because of pleasure, attachment and clinging arise." (Using a discriminating mind to grasp the discriminated objects as real leads to greed and attachment.)

Again asked, "What is the root of false distinctions?" The answer was, "The root is upside-down thinking."

[Translation] Manjushri Bodhisattva asked again: "Then what is the source of false distinctions?" Vimalakirti replied: "The source of false distinctions is inverted delusion. All things are originally illusory, but sentient beings mistakenly grasp them as real, thus giving rise to false distinctions such as good and evil, beauty and ugliness." (What is called 'I-thought' and 'dharmic-thought' are all dependently arisen illusions; if one clings to the illusory as real, it is inverted delusion.)

Again asked, "What is the root of inversion?" The answer was, "Non-attachment is the root."

[Translation] Manjushri Bodhisattva asked again: "What is the source of inverted delusions?" Vimalakirti replied: "It is based on non-abiding— inverted delusions are based on the essence of emptiness which is free from attachment."

He asked again, "What is the essence of non-abiding?" The answer was, "If there is no abiding, then there is no essence."

[Translation] Manjushri Bodhisattva asked again: "What is the source of non-abiding?" Vimalakirti replied: "When there is non-abiding, there is no source at all. Since all phenomena are absolutely empty and quiet, tracing back to the source, there is fundamentally nothing to abide in, no one to rely on, and nothing to depend on. The nature of dependent origination is empty, so where can there be a source to be obtained?"

Manjushri! Establish all dharmas without relying on anything.

"[Translation] Manjushri Bodhisattva! It is precisely because of this non-abiding as the fundamental basis, and the emptiness and conditional arising, that all worldly and transcendental dharmas can be established."